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The Kitb-i-qn

The Book of Certitude

By Bahullh

Translated by Shoghi Effendi

Table of Contents

Part One
Part Two
Notes and References in this Publication

This is the Day in which the testimony of the Lord hath been fulfilled, the Day in which the Word of
God hath been made manifest, and His evidence firmly established. His voice is calling you unto that
which shall profit you, and enjoineth you to observe that which shall draw you nigh unto God, the
Lord of Revelation.

This is one more attempt to introduce to the West, in language however inadequate, this book of
unsurpassed preeminence among the writings of the Author of the Bah Revelation. The hope is
that it may assist others in their efforts to approach what must always be regarded as the
unattainable goala befitting rendering of Bahullhs matchless utterance.

Part One
No man shall attain the shores of the ocean of true understanding except he be detached from all that is in heaven
and on earth. Sanctify your souls, O ye peoples of the world, that haply ye may attain that station which God hath
destined for you and enter thus the tabernacle which, according to the dispensations of Providence, hath been raised
in the firmament of the Bayn.

The essence of these words is this: they that tread the path of faith, they that thirst for the wine of
certitude, must cleanse themselves of all that is earthlytheir ears from idle talk, their minds from
vain imaginings, their hearts from worldly affections, their eyes from that which perisheth. They
should put their trust in God, and, holding fast unto Him, follow in His way. Then will they be made
worthy of the effulgent glories of the sun of divine knowledge and understanding, and become the

recipients of a grace that is infinite and unseen, inasmuch as man can never hope to attain unto the
knowledge of the All-Glorious, can never quaff from the stream of divine knowledge and wisdom,
can never enter the abode of immortality, nor partake of the cup of divine nearness and favor,
unless and until he ceases to regard the words and deeds of mortal men as a standard for the true
understanding and recognition of God and His Prophets.
Consider the past. How many, both high and low, have, at all times, yearningly awaited the
advent of the Manifestations of God in the sanctified persons of His chosen Ones. How often have
they expected His coming, how frequently have they prayed that the breeze of divine mercy might
blow, and the promised Beauty step forth from behind the veil of concealment, and be made
manifest to all the world. And whensoever the portals of grace did open, and the clouds of divine
bounty did rain upon mankind, and the light of the Unseen did shine above the horizon of celestial
might, they all denied Him, and turned away from His facethe face of God Himself. Refer ye, to
verify this truth, to that which hath been recorded in every sacred Book.
Ponder for a moment, and reflect upon that which hath been the cause of such denial on the part
of those who have searched with such earnestness and longing. Their attack hath been more fierce
than tongue or pen can describe. Not one single Manifestation of Holiness hath appeared but He
was afflicted by the denials, the repudiation, and the vehement opposition of the people around
Him. Thus it hath been revealed: O the misery of men! No Messenger cometh unto them but they
laugh Him to scorn.1 Again He saith: Each nation hath plotted darkly against their Messenger to
lay violent hold on Him, and disputed with vain words to invalidate the truth.2
In like manner, those words that have streamed forth from the source of power and descended
from the heaven of glory are innumerable and beyond the ordinary comprehension of man. To them
that are possessed of true understanding and insight the Srah of Hd surely sufficeth. Ponder a
while those holy words in your heart, and, with utter detachment, strive to grasp their meaning.
Examine the wondrous behavior of the Prophets, and recall the defamations and denials uttered by
the children of negation and falsehood, perchance you may cause the bird of the human heart to
wing its flight away from the abodes of heedlessness and doubt unto the nest of faith and certainty,
and drink deep from the pure waters of ancient wisdom, and partake of the fruit of the tree of divine
knowledge. Such is the share of the pure in heart of the bread that hath descended from the realms
of eternity and holiness.
Should you acquaint yourself with the indignities heaped upon the Prophets of God, and
apprehend the true causes of the objections voiced by their oppressors, you will surely appreciate
the significance of their position. Moreover, the more closely you observe the denials of those who
have opposed the Manifestations of the divine attributes, the firmer will be your faith in the Cause
of God. Accordingly, a brief mention will be made in this Tablet of divers accounts relative to the
Prophets of God, that they may demonstrate the truth that throughout all ages and centuries the
Manifestations of power and glory have been subjected to such heinous cruelties that no pen dare
describe them. Perchance this may enable a few to cease to be perturbed by the clamor and
protestations of the divines and the foolish of this age, and cause them to strengthen their
confidence and certainty.
Among the Prophets was Noah. For nine hundred and fifty years He prayerfully exhorted His
people and summoned them to the haven of security and peace. None, however, heeded His call.
Each day they inflicted on His blessed person such pain and suffering that no one believed He could
survive. How frequently they denied Him, how malevolently they hinted their suspicion against
Him! Thus it hath been revealed: And as often as a company of His people passed by Him, they
derided Him. To them He said: Though ye scoff at us now, we will scoff at you hereafter even as ye
scoff at us. In the end ye shall know.3 Long afterward, He several times promised victory to His
companions and fixed the hour thereof. But when the hour struck, the divine promise was not
fulfilled. This caused a few among the small number of His followers to turn away from Him, and to
this testify the records of the best-known books. These you must certainly have perused; if not,
undoubtedly you will. Finally, as stated in books and traditions, there remained with Him only forty
or seventy-two of His followers. At last from the depth of His being He cried aloud: Lord! Leave
not upon the land a single dweller from among the unbelievers.4
And now, consider and reflect a moment upon the waywardness of this people. What could have
been the reason for such denial and avoidance on their part? What could have induced them to

refuse to put off the garment of denial, and to adorn themselves with the robe of acceptance?
Moreover, what could have caused the nonfulfillment of the divine promise which led the seekers to
reject that which they had accepted? Meditate profoundly, that the secret of things unseen may be
revealed unto you, that you may inhale the sweetness of a spiritual and imperishable fragrance, and
that you may acknowledge the truth that from time immemorial even unto eternity the Almighty
hath tried, and will continue to try, His servants, so that light may be distinguished from darkness,
truth from falsehood, right from wrong, guidance from error, happiness from misery, and roses from
thorns. Even as He hath revealed: Do men think when they say We believe they shall be let alone
and not be put to proof?
And after Noah the light of the countenance of Hd shone forth above the horizon of creation.
For well-nigh seven hundred years, according to the sayings of men, He exhorted the people to turn
their faces and draw nearer unto the Rivn of the divine presence. What showers of afflictions
rained upon Him, until at last His adjurations bore the fruit of increased rebelliousness, and His
assiduous endeavors resulted in the willful blindness of His people. And their unbelief shall only
increase for the unbelievers their own perdition.6
And after Him there appeared from the Rivn of the Eternal, the Invisible, the holy person of
li, Who again summoned the people to the river of everlasting life. For over a hundred years He
admonished them to hold fast unto the commandments of God and eschew that which is forbidden.
His admonitions, however, yielded no fruit, and His pleading proved of no avail. Several times He
retired and lived in seclusion. All this, although that eternal Beauty was summoning the people to
no other than the city of God. Even as it is revealed: And unto the tribe of Thamd We sent their
brother li. O my people, said He, Worship God, ye have none other God beside Him. They
made reply: O li, our hopes were fixed on thee until now; forbiddest thou us to worship that
which our fathers worshipped? Truly we misdoubt that whereunto thou callest us as suspicious. 7
All this proved fruitless, until at last there went up a great cry, and all fell into utter perdition.
Later, the beauty of the countenance of the Friend of God appeared from behind the veil, and
another standard of divine guidance was hoisted. He invited the people of the earth to the light of
righteousness. The more passionately He exhorted them, the fiercer waxed the envy and
waywardness of the people, except those who wholly detached themselves from all save God, and
ascended on the wings of certainty to the station which God hath exalted beyond the
comprehension of men. It is well known what a host of enemies besieged Him, until at last the fires
of envy and rebellion were kindled against Him. And after the episode of the fire came to pass, He,
the lamp of God amongst men, was, as recorded in all books and chronicles, expelled from His city.
And when His day was ended, there came the turn of Moses. Armed with the rod of celestial
dominion, adorned with the white hand of divine knowledge, and proceeding from the Prn of the
love of God, and wielding the serpent of power and everlasting majesty, He shone forth from the
Sinai of light upon the world. He summoned all the peoples and kindreds of the earth to the
kingdom of eternity, and invited them to partake of the fruit of the tree of faithfulness. Surely you
are aware of the fierce opposition of Pharaoh and his people, and of the stones of idle fancy which
the hands of infidels cast upon that blessed Tree. So much so that Pharaoh and his people finally
arose and exerted their utmost endeavor to extinguish with the waters of falsehood and denial the
fire of that sacred Tree, oblivious of the truth that no earthly water can quench the flame of divine
wisdom, nor mortal blasts extinguish the lamp of everlasting dominion. Nay, rather, such water
cannot but intensify the burning of the flame, and such blasts cannot but ensure the preservation of
the lamp, were ye to observe with the eye of discernment, and walk in the way of Gods holy will
and pleasure. How well hath a believer of the kindred of Pharaoh, whose story is recounted by the
All-Glorious in His Book revealed unto His beloved One, observed: And a man of the family of
Pharaoh who was a believer and concealed his faith said: Will ye slay a man because he saith my
Lord is God, when He hath already come to you with signs from your Lord? If he be a liar, on him
will be his lie, but if he be a man of truth, part of what he threateneth will fall upon you. In truth
God guideth not him who is a transgressor, a liar.9 Finally, so great was their iniquity that this
selfsame believer was put to a shameful death. The curse of God be upon the people of tyranny.10
And now, ponder upon these things. What could have caused such contention and conflict? Why
is it that the advent of every true Manifestation of God hath been accompanied by such strife and
tumult, by such tyranny and upheaval? This notwithstanding the fact that all the Prophets of God,

whenever made manifest unto the peoples of the world, have invariably foretold the coming of yet
another Prophet after them, and have established such signs as would herald the advent of the
future Dispensation. To this the records of all sacred books bear witness. Why then is it that despite
the expectation of men in their quest of the Manifestations of Holiness, and in spite of the signs
recorded in the sacred books, such acts of violence, of oppression and cruelty, should have been
perpetrated in every age and cycle against all the Prophets and chosen Ones of God? Even as He
hath revealed: As oft as an Apostle cometh unto you with that which your souls desire not, ye
swell with pride, accusing some of being impostors and slaying others.11
Reflect, what could have been the motive for such deeds? What could have prompted such
behavior towards the Revealers of the beauty of the All-Glorious? Whatever in days gone by hath
been the cause of the denial and opposition of those people hath now led to the perversity of the
people of this age. To maintain that the testimony of Providence was incomplete, that it hath
therefore been the cause of the denial of the people, is but open blasphemy. How far from the grace
of the All-Bountiful and from His loving providence and tender mercies it is to single out a soul
from amongst all men for the guidance of His creatures, and, on one hand, to withhold from Him
the full measure of His divine testimony, and, on the other, inflict severe retribution on His people
for having turned away from His chosen One! Nay, the manifold bounties of the Lord of all beings
have, at all times, through the Manifestations of His divine Essence, encompassed the earth and all
that dwell therein. Not for a moment hath His grace been withheld, nor have the showers of His
loving-kindness ceased to rain upon mankind. Consequently, such behavior can be attributed to
naught save the petty-mindedness of such souls as tread the valley of arrogance and pride, are lost
in the wilds of remoteness, walk in the ways of their idle fancy, and follow the dictates of the
leaders of their faith. Their chief concern is mere opposition; their sole desire is to ignore the truth.
Unto every discerning observer it is evident and manifest that had these people in the days of each
of the Manifestations of the Sun of Truth sanctified their eyes, their ears, and their hearts from
whatever they had seen, heard, and felt, they surely would not have been deprived of beholding the
beauty of God, nor strayed far from the habitations of glory. But having weighed the testimony of
God by the standard of their own knowledge, gleaned from the teachings of the leaders of their
faith, and found it at variance with their limited understanding, they arose to perpetrate such
unseemly acts.
Leaders of religion, in every age, have hindered their people from attaining the shores of eternal
salvation, inasmuch as they held the reins of authority in their mighty grasp. Some for the lust of
leadership, others through want of knowledge and understanding, have been the cause of the
deprivation of the people. By their sanction and authority, every Prophet of God hath drunk from
the chalice of sacrifice, and winged His flight unto the heights of glory. What unspeakable cruelties
they that have occupied the seats of authority and learning have inflicted upon the true Monarchs of
the world, those Gems of divine virtue! Content with a transitory dominion, they have deprived
themselves of an everlasting sovereignty. Thus, their eyes beheld not the light of the countenance of
the Well-Beloved, nor did their ears hearken unto the sweet melodies of the Bird of Desire. For this
reason, in all sacred books mention hath been made of the divines of every age. Thus He saith: O
people of the Book! Why disbelieve the signs of God to which ye yourselves have been witnesses?12
And also He saith: O people of the Book! Why clothe ye the truth with falsehood? Why wittingly
hide the truth?13 Again, He saith: Say, O people of the Book! Why repel believers from the way of
God?14 It is evident that by the people of the Book, who have repelled their fellowmen from the
straight path of God, is meant none other than the divines of that age, whose names and character
have been revealed in the sacred books, and alluded to in the verses and traditions recorded therein,
were you to observe with the eye of God.
With fixed and steady gaze, born of the unerring eye of God, scan for a while the horizon of
divine knowledge, and contemplate those words of perfection which the Eternal hath revealed, that
haply the mysteries of divine wisdom, hidden ere now beneath the veil of glory and treasured
within the tabernacle of His grace, may be made manifest unto you. The denials and protestations of
these leaders of religion have, in the main, been due to their lack of knowledge and understanding.
Those words uttered by the Revealers of the beauty of the one true God, setting forth the signs that
should herald the advent of the Manifestation to come, they never understood nor fathomed. Hence
they raised the standard of revolt, and stirred up mischief and sedition. It is obvious and manifest

that the true meaning of the utterances of the Birds of Eternity is revealed to none except those that
manifest the Eternal Being, and the melodies of the Nightingale of Holiness can reach no ear save
that of the denizens of the everlasting realm. The Copt of tyranny can never partake of the cup
touched by the lips of the Sept of justice, and the Pharaoh of unbelief can never hope to recognize
the hand of the Moses of truth. Even as He saith: None knoweth the meaning thereof except God
and them that are well-grounded in knowledge.15 And yet, they have sought the interpretation of
the Book from those that are wrapt in veils, and have refused to seek enlightenment from the
fountainhead of knowledge.
And when the days of Moses were ended, and the light of Jesus, shining forth from the dayspring
of the Spirit, encompassed the world, all the people of Israel arose in protest against Him. They
clamored that He Whose advent the Bible had foretold must needs promulgate and fulfill the laws of
Moses, whereas this youthful Nazarene, who laid claim to the station of the divine Messiah, had
annulled the law of divorce and of the sabbath daythe most weighty of all the laws of Moses.
Moreover, what of the signs of the Manifestation yet to come? These people of Israel are even unto
the present day still expecting that Manifestation which the Bible hath foretold! How many
Manifestations of Holiness, how many Revealers of the light everlasting, have appeared since the
time of Moses, and yet Israel, wrapt in the densest veils of satanic fancy and false imaginings, is still
expectant that the idol of her own handiwork will appear with such signs as she herself hath
conceived! Thus hath God laid hold of them for their sins, hath extinguished in them the spirit of
faith, and tormented them with the flames of the nethermost fire. And this for no other reason
except that Israel refused to apprehend the meaning of such words as have been revealed in the
Bible concerning the signs of the coming Revelation. As she never grasped their true significance,
and, to outward seeming, such events never came to pass, she, therefore, remained deprived of
recognizing the beauty of Jesus and of beholding the face of God. And they still await His coming!
From time immemorial even unto this day, all the kindreds and peoples of the earth have clung to
such fanciful and unseemly thoughts, and thus have deprived themselves of the clear waters
streaming from the springs of purity and holiness.
In unfolding these mysteries, We have, in Our former Tablets which were addressed to a friend
in the melodious language of ijz, cited a few of the verses revealed unto the Prophets of old. And
now, responding to your request, We again shall cite, in these pages, those same verses, uttered this
time in the wondrous accents of Irq, that haply the sore athirst in the wilds of remoteness may
attain unto the ocean of the divine presence, and they that languish in the wastes of separation be
led unto the home of eternal reunion. Thus the mists of error may be dispelled, and the allresplendent light of divine guidance dawn forth above the horizon of human hearts. In God We put
Our trust, and to Him We cry for help, that haply there may flow from this pen that which shall
quicken the souls of men, that they may all arise from their beds of heedlessness and hearken unto
the rustling of the leaves of Paradise, from the tree which the hand of divine power hath, by the
permission of God, planted in the Rivn of the All-Glorious.
To them that are endowed with understanding, it is clear and manifest that when the fire of the
love of Jesus consumed the veils of Jewish limitations, and His authority was made apparent and
partially enforced, He, the Revealer of the unseen Beauty, addressing one day His disciples, referred
unto His passing, and, kindling in their hearts the fire of bereavement, said unto them: I go away
and come again unto you. And in another place He said: I go and another will come Who will tell
you all that I have not told you, and will fulfill all that I have said. Both these sayings have but one
meaning, were you to ponder upon the Manifestations of the Unity of God with divine insight.
Every discerning observer will recognize that in the Dispensation of the Qurn both the Book
and the Cause of Jesus were confirmed. As to the matter of names, Muammad, Himself, declared: I
am Jesus. He recognized the truth of the signs, prophecies, and words of Jesus, and testified that
they were all of God. In this sense, neither the person of Jesus nor His writings hath differed from
that of Muammad and of His holy Book, inasmuch as both have championed the Cause of God,
uttered His praise, and revealed His commandments. Thus it is that Jesus, Himself, declared: I go
away and come again unto you. Consider the sun. Were it to say now, I am the sun of yesterday,
it would speak the truth. And should it, bearing the sequence of time in mind, claim to be other than
that sun, it still would speak the truth. In like manner, if it be said that all the days are but one and
the same, it is correct and true. And if it be said, with respect to their particular names and

designations, that they differ, that again is true. For though they are the same, yet one doth
recognize in each a separate designation, a specific attribute, a particular character. Conceive
accordingly the distinction, variation, and unity characteristic of the various Manifestations of
holiness, that thou mayest comprehend the allusions made by the Creator of all names and
attributes to the mysteries of distinction and unity, and discover the answer to thy question as to
why that everlasting Beauty should have, at sundry times, called Himself by different names and
Afterwards, the companions and disciples of Jesus asked Him concerning those signs that must
needs signalize the return of His manifestation. When, they asked, shall these things be? Several
times they questioned that peerless Beauty, and, every time He made reply, He set forth a special
sign that should herald the advent of the promised Dispensation. To this testify the records of the
four Gospels.
This wronged One will cite but one of these instances, thus conferring upon mankind, for the
sake of God, such bounties as are yet concealed within the treasury of the hidden and sacred Tree,
that haply mortal men may not remain deprived of their share of the immortal fruit, and attain to a
dewdrop of the waters of everlasting life which, from Baghdd, the Abode of Peace, are being
vouchsafed unto all mankind. We ask for neither meed nor reward. We nourish your souls for the
sake of God; we seek from you neither recompense nor thanks.16 This is the food that conferreth
everlasting life upon the pure in heart and the illumined in spirit. This is the bread of which it is
said: Lord, send down upon us Thy bread from heaven.17 This bread shall never be withheld from
them that deserve it, nor can it ever be exhausted. It groweth everlastingly from the tree of grace; it
descendeth at all seasons from the heavens of justice and mercy. Even as He saith: Seest thou not to
what God likeneth a good word? To a good tree; its root firmly fixed, and its branches reaching unto
heaven: yielding its fruit in all seasons.18
O the pity! that man should deprive himself of this goodly gift, this imperishable bounty, this
everlasting life. It behooveth him to prize this food that cometh from heaven, that perchance,
through the wondrous favors of the Sun of Truth, the dead may be brought to life, and withered
souls be quickened by the infinite Spirit. Make haste, O my brother, that while there is yet time our
lips may taste of the immortal draft, for the breeze of life, now blowing from the city of the WellBeloved, cannot last, and the streaming river of holy utterance must needs be stilled, and the portals
of the Rivn cannot forever remain open. The day will surely come when the Nightingale of
Paradise will have winged its flight away from its earthly abode unto its heavenly nest. Then will its
melody be heard no more, and the beauty of the rose cease to shine. Seize the time, therefore, ere
the glory of the divine springtime hath spent itself, and the Bird of Eternity ceased to warble its
melody, that thy inner hearing may not be deprived of hearkening unto its call. This is My counsel
unto thee and unto the beloved of God. Whosoever wisheth, let him turn thereunto; whosoever
wisheth, let him turn away. God, verily, is independent of him and of that which he may see and
These are the melodies, sung by Jesus, Son of Mary, in accents of majestic power in the Rivn of
the Gospel, revealing those signs that must needs herald the advent of the Manifestation after Him.
In the first Gospel according to Matthew it is recorded: And when they asked Jesus concerning the
signs of His coming, He said unto them: Immediately after the oppression19 of those days shall the
sun be darkened, and the moon shall not give her light, and the stars shall fall from heaven, and the
powers of the earth shall be shaken: and then shall appear the sign of the Son of man in heaven: and
then shall all the tribes of the earth mourn, and they shall see the Son of man coming in the clouds
of heaven with power and great glory. And he shall send his angels with a great sound of a
trumpet.20 Rendered into the Persian tongue,21 the purport of these words is as follows: When the
oppression and afflictions that are to befall mankind will have come to pass, then shall the sun be
withheld from shining, the moon from giving light, the stars of heaven shall fall upon the earth, and
the pillars of the earth shall quake. At that time, the signs of the Son of man shall appear in heaven,
that is, the promised Beauty and Substance of life shall, when these signs have appeared, step forth
out of the realm of the invisible into the visible world. And He saith: at that time, all the peoples and
kindreds that dwell on earth shall bewail and lament, and they shall see that divine Beauty coming
from heaven, riding upon the clouds with power, grandeur, and magnificence, sending His angels
with a great sound of a trumpet. Similarly, in the three other Gospels, according to Luke, Mark, and

John, the same statements are recorded. As We have referred at length to these in Our Tablets
revealed in the Arabic tongue, We have made no mention of them in these pages, and have confined
Ourselves to but one reference.
Inasmuch as the Christian divines have failed to apprehend the meaning of these words, and did
not recognize their object and purpose, and have clung to the literal interpretation of the words of
Jesus, they therefore became deprived of the streaming grace of the Muammadan Revelation and
its showering bounties. The ignorant among the Christian community, following the example of the
leaders of their faith, were likewise prevented from beholding the beauty of the King of glory,
inasmuch as those signs which were to accompany the dawn of the sun of the Muammadan
Dispensation did not actually come to pass. Thus, ages have passed and centuries rolled away, and
that most pure Spirit hath repaired unto the retreats of its ancient sovereignty. Once more hath the
eternal Spirit breathed into the mystic trumpet, and caused the dead to speed out of their sepulchers
of heedlessness and error unto the realm of guidance and grace. And yet, that expectant community
still crieth out: When shall these things be? When shall the promised One, the object of our
expectation, be made manifest, that we may arise for the triumph of His Cause, that we may
sacrifice our substance for His sake, that we may offer up our lives in His path? In like manner, have
such false imaginings caused other communities to stray from the Kawthar of the infinite mercy of
Providence, and to be busied with their own idle thoughts.
Beside this passage, there is yet another verse in the Gospel wherein He saith: Heaven and earth
shall pass away: but My words shall not pass away.22 Thus it is that the adherents of Jesus
maintained that the law of the Gospel shall never be annulled, and that whensoever the promised
Beauty is made manifest and all the signs are revealed, He must needs reaffirm and establish the law
proclaimed in the Gospel, so that there may remain in the world no faith but His faith. This is their
fundamental belief. And their conviction is such that were a person to be made manifest with all the
promised signs and to promulgate that which is contrary to the letter of the law of the Gospel, they
must assuredly renounce him, refuse to submit to his law, declare him an infidel, and laugh him to
scorn. This is proved by that which came to pass when the sun of the Muammadan Revelation was
revealed. Had they sought with a humble mind from the Manifestations of God in every
Dispensation the true meaning of these words revealed in the sacred bookswords the
misapprehension of which hath caused men to be deprived of the recognition of the SadratulMuntah, the ultimate Purposethey surely would have been guided to the light of the Sun of
Truth, and would have discovered the mysteries of divine knowledge and wisdom.
This servant will now share with thee a dewdrop out of the fathomless ocean of the truths
treasured in these holy words, that haply discerning hearts may comprehend all the allusions and
the implications of the utterances of the Manifestations of Holiness, so that the overpowering
majesty of the Word of God may not prevent them from attaining unto the ocean of His names and
attributes, nor deprive them of recognizing the Lamp of God which is the seat of the revelation of
His glorified Essence.
As to the wordsImmediately after the oppression of those daysthey refer to the time when
men shall become oppressed and afflicted, the time when the lingering traces of the Sun of Truth
and the fruit of the Tree of knowledge and wisdom will have vanished from the midst of men, when
the reins of mankind will have fallen into the grasp of the foolish and ignorant, when the portals of
divine unity and understandingthe essential and highest purpose in creationwill have been
closed, when certain knowledge will have given way to idle fancy, and corruption will have usurped
the station of righteousness. Such a condition as this is witnessed in this day when the reins of every
community have fallen into the grasp of foolish leaders, who lead after their own whims and desire.
On their tongue the mention of God hath become an empty name; in their midst His holy Word a
dead letter. Such is the sway of their desires, that the lamp of conscience and reason hath been
quenched in their hearts, and this although the fingers of divine power have unlocked the portals of
the knowledge of God, and the light of divine knowledge and heavenly grace hath illumined and
inspired the essence of all created things, in such wise that in each and every thing a door of
knowledge hath been opened, and within every atom traces of the sun have been made manifest.
And yet, in spite of all these manifold revelations of divine knowledge, which have encompassed the
world, they still vainly imagine the door of knowledge to be closed, and the showers of mercy to be
stilled. Clinging unto idle fancy, they have strayed far from the Urvatul-Vuthq of divine

knowledge. Their hearts seem not to be inclined to knowledge and the door thereof, neither think
they of its manifestations, inasmuch as in idle fancy they have found the door that leadeth unto
earthly riches, whereas in the manifestation of the Revealer of knowledge they find naught but the
call to self-sacrifice. They therefore naturally hold fast unto the former, and flee from the latter.
Though they recognize in their hearts the Law of God to be one and the same, yet from every
direction they issue a new command, and in every season proclaim a fresh decree. No two are found
to agree on one and the same law, for they seek no God but their own desire, and tread no path but
the path of error. In leadership they have recognized the ultimate object of their endeavor, and
account pride and haughtiness as the highest attainments of their hearts desire. They have placed
their sordid machinations above the divine decree, have renounced resignation unto the will of God,
busied themselves with selfish calculation, and walked in the way of the hypocrite. With all their
power and strength they strive to secure themselves in their petty pursuits, fearful lest the least
discredit undermine their authority or blemish the display of their magnificence. Were the eye to be
anointed and illumined with the collyrium of the knowledge of God, it would surely discover that a
number of voracious beasts have gathered and preyed upon the carrion of the souls of men.
What oppression is greater than that which hath been recounted? What oppression is more
grievous than that a soul seeking the truth, and wishing to attain unto the knowledge of God, should
know not where to go for it and from whom to seek it? For opinions have sorely differed, and the
ways unto the attainment of God have multiplied. This oppression is the essential feature of every
Revelation. Unless it cometh to pass, the Sun of Truth will not be made manifest. For the break of
the morn of divine guidance must needs follow the darkness of the night of error. For this reason, in
all chronicles and traditions reference hath been made unto these things, namely that iniquity shall
cover the surface of the earth and darkness shall envelop mankind. As the traditions referred to are
well known, and as the purpose of this servant is to be brief, He will refrain from quoting the text of
these traditions.
Were this oppression (which literally meaneth pressure) to be interpreted that the earth is to
become contracted, or were mens idle fancy to conceive similar calamities to befall mankind, it is
clear and manifest that no such happenings can ever come to pass. They will assuredly protest that
this prerequisite of divine revelation hath not been made manifest. Such hath been and still is their
contention. Whereas, by oppression is meant the want of capacity to acquire spiritual knowledge
and apprehend the Word of God. By it is meant that when the Daystar of Truth hath set, and the
mirrors that reflect His light have departed, mankind will become afflicted with oppression and
hardship, knowing not whither to turn for guidance. Thus We instruct thee in the interpretation of
the traditions, and reveal unto thee the mysteries of divine wisdom, that haply thou mayest
comprehend the meaning thereof, and be of them that have quaffed the cup of divine knowledge and
And now, concerning His wordsThe sun shall be darkened, and the moon shall not give light,
and the stars shall fall from heaven. By the terms sun and moon, mentioned in the writings of
the Prophets of God, is not meant solely the sun and moon of the visible universe. Nay rather,
manifold are the meanings they have intended for these terms. In every instance they have attached
to them a particular significance. Thus, by the sun in one sense is meant those Suns of Truth Who
rise from the dayspring of ancient glory, and fill the world with a liberal effusion of grace from on
high. These Suns of Truth are the universal Manifestations of God in the worlds of His attributes
and names. Even as the visible sun that assisteth, as decreed by God, the true One, the Adored, in
the development of all earthly things, such as the trees, the fruits, and colors thereof, the minerals of
the earth, and all that may be witnessed in the world of creation, so do the divine Luminaries, by
their loving care and educative influence, cause the trees of divine unity, the fruits of His oneness,
the leaves of detachment, the blossoms of knowledge and certitude, and the myrtles of wisdom and
utterance, to exist and be made manifest. Thus it is that through the rise of these Luminaries of God
the world is made new, the waters of everlasting life stream forth, the billows of loving-kindness
surge, the clouds of grace are gathered, and the breeze of bounty bloweth upon all created things. It
is the warmth that these Luminaries of God generate, and the undying fires they kindle, which cause
the light of the love of God to burn fiercely in the heart of humanity. It is through the abundant
grace of these Symbols of Detachment that the Spirit of life everlasting is breathed into the bodies of
the dead. Assuredly the visible sun is but a sign of the splendor of that Daystar of Truth, that Sun

Which can never have a peer, a likeness, or rival. Through Him all things live, move, and have their
being. Through His grace they are made manifest, and unto Him they all return. From Him all
things have sprung, and unto the treasuries of His revelation they all have repaired. From Him all
created things did proceed, and to the depositories of His law they did revert.
That these divine Luminaries seem to be confined at times to specific designations and attributes,
as you have observed and are now observing, is due solely to the imperfect and limited
comprehension of certain minds. Otherwise, they have been at all times, and will through eternity
continue to be, exalted above every praising name, and sanctified from every descriptive attribute.
The quintessence of every name can hope for no access unto their court of holiness, and the highest
and purest of all attributes can never approach their kingdom of glory. Immeasurably high are the
Prophets of God exalted above the comprehension of men, who can never know them except by
their own Selves. Far be it from His glory that His chosen Ones should be magnified by any other
than their own persons. Glorified are they above the praise of men; exalted are they above human
The term suns hath many a time been applied in the writings of the immaculate Souls unto
the Prophets of God, those luminous Emblems of Detachment. Among those writings are the
following words recorded in the Prayer of Nudbih:23 Whither are gone the resplendent Suns?
Whereunto have departed those shining Moons and sparkling Stars? Thus, it hath become evident
that the terms sun, moon, and stars primarily signify the Prophets of God, the saints, and their
companions, those Luminaries, the light of Whose knowledge hath shed illumination upon the
worlds of the visible and the invisible.
In another sense, by these terms is intended the divines of the former Dispensation, who live in
the days of the subsequent Revelations, and who hold the reins of religion in their grasp. If these
divines be illumined by the light of the latter Revelation, they will be acceptable unto God, and will
shine with a light everlasting. Otherwise, they will be declared as darkened, even though to outward
seeming they be leaders of men, inasmuch as belief and unbelief, guidance and error, felicity and
misery, light and darkness, are all dependent upon the sanction of Him Who is the Daystar of Truth.
Whosoever among the divines of every age receiveth, in the Day of Reckoning, the testimony of
faith from the Source of true knowledge, he verily becometh the recipient of learning, of divine
favor, and of the light of true understanding. Otherwise, he is branded as guilty of folly, denial,
blasphemy, and oppression.
It is evident and manifest unto every discerning observer that even as the light of the star fadeth
before the effulgent splendor of the sun, so doth the luminary of earthly knowledge, of wisdom, and
understanding vanish into nothingness when brought face to face with the resplendent glories of the
Sun of Truth, the Daystar of divine enlightenment.
That the term sun hath been applied to the leaders of religion is due to their lofty position,
their fame, and renown. Such are the universally recognized divines of every age, who speak with
authority, and whose fame is securely established. If they be in the likeness of the Sun of Truth, they
will surely be accounted as the most exalted of all luminaries; otherwise, they are to be recognized
as the focal centers of hellish fire. Even as He saith: Verily, the sun and the moon are both
condemned to the torment of infernal fire.24 You are no doubt familiar with the interpretation of
the term sun and moon mentioned in this verse; no need therefore to refer unto it. And
whosoever is of the element of this sun and moon, that is, followeth the example of these leaders
in setting his face towards falsehood and in turning away from the truth, he undoubtedly cometh
out of infernal gloom and returneth thereunto.
And now, O seeker, it behooveth us firmly to cling unto the Urvatul-Vuthq, that perchance we
may leave behind the darksome night of error, and embrace the dawning light of divine guidance.
Shall we not flee from the face of denial, and seek the sheltering shadow of certitude? Shall we not
free ourselves from the horror of satanic gloom, and hasten towards the rising light of the heavenly
Beauty? In such wise, we bestow upon you the fruit of the Tree of divine knowledge, that ye may
gladly and joyously abide in the Rivn of divine wisdom.
In another sense, by the terms sun, moon, and stars are meant such laws and teachings as
have been established and proclaimed in every Dispensation, such as the laws of prayer and fasting.
These have, according to the law of the Qurn, been regarded, when the beauty of the Prophet
Muammad had passed beyond the veil, as the most fundamental and binding laws of His

dispensation. To this testify the texts of the traditions and chronicles, which, on account of their
being widely known, need not be referred to here. Nay rather, in every Dispensation the law
concerning prayer hath been emphasized and universally enforced. To this testify the recorded
traditions ascribed to the lights that have emanated from the Daystar of Truth, the essence of the
Prophet Muammad.
The traditions established the fact that in all Dispensations the law of prayer hath constituted a
fundamental element of the Revelation of all the Prophets of Goda law the form and the manner of
which hath been adapted to the varying requirements of every age. Inasmuch as every subsequent
Revelation hath abolished the manners, habits, and teachings that have been clearly, specifically,
and firmly established by the former Dispensation, these have accordingly been symbolically
expressed in terms of sun and moon. That He might prove you, which of you excel in deeds.25
Moreover, in the traditions the terms sun and moon have been applied to prayer and fasting,
even as it is said: Fasting is illumination, prayer is light. One day, a well-known divine came to
visit Us. While We were conversing with him, he referred to the above-quoted tradition. He said:
Inasmuch as fasting causeth the heat of the body to increase, it hath therefore been likened unto
the light of the sun; and as the prayer of the night-season refresheth man, it hath been compared
unto the radiance of the moon. Thereupon We realized that that poor man had not been favored
with a single drop of the ocean of true understanding, and had strayed far from the Burning Bush of
divine wisdom. We then politely observed to him saying: The interpretation your honor hath given
to this tradition is the one current amongst the people. Could it not be interpreted differently? He
asked Us: What could it be? We made reply: Muammad, the Seal of the Prophets, and the most
distinguished of Gods chosen Ones, hath likened the Dispensation of the Qurn unto heaven, by
reason of its loftiness, its paramount influence, its majesty, and the fact that it comprehendeth all
religions. And as the sun and moon constitute the brightest and most prominent luminaries in the
heavens, similarly in the heaven of the religion of God two shining orbs have been ordainedfasting
and prayer. Islm is heaven; fasting is its sun, prayer, its moon.
This is the purpose underlying the symbolic words of the Manifestations of God. Consequently,
the application of the terms sun and moon to the things already mentioned hath been
demonstrated and justified by the text of the sacred verses and the recorded traditions. Hence, it is
clear and manifest that by the words the sun shall be darkened, and the moon shall not give her
light, and the stars shall fall from heaven is intended the waywardness of the divines, and the
annulment of laws firmly established by divine Revelation, all of which, in symbolic language, have
been foreshadowed by the Manifestation of God. None except the righteous shall partake of this cup,
none but the godly can share therein. The righteous shall drink of a cup tempered at the camphor
It is unquestionable that in every succeeding Revelation the sun and moon of the teachings,
laws, commandments, and prohibitions which have been established in the preceding Dispensation,
and which have overshadowed the people of that age, become darkened, that is, are exhausted, and
cease to exert their influence. Consider now, had the people of the Gospel recognized the meaning
of the symbolic terms sun and moon, had they sought, unlike the froward and perverse,
enlightenment from Him Who is the Revealer of divine knowledge, they would have surely
comprehended the purpose of these terms, and would not have become afflicted and oppressed by
the darkness of their selfish desires. Yea, but since they have failed to acquire true knowledge from
its very Source, they have perished in the perilous vale of waywardness and misbelief. They still
have not awakened to perceive that all the signs foretold have been made manifest, that the
promised Sun hath risen above the horizon of divine Revelation, and that the sun and moon of
the teachings, the laws, and learning of a former Dispensation have darkened and set.
And now, with fixed gaze and steady wings enter thou the way of certitude and truth. Say: It is
God; then leave them to entertain themselves with their cavilings.27 Thus, wilt thou be accounted of
those companions of whom He saith: They that say Our Lord is God, and continue steadfast in His
way, upon them, verily, shall the angels descend.28 Then shalt thou witness all these mysteries with
thine own eyes.
O my brother! Take thou the step of the spirit, so that, swift as the twinkling of an eye, thou
mayest flash through the wilds of remoteness and bereavement, attain the Rivn of everlasting
reunion, and in one breath commune with the heavenly Spirits. For with human feet thou canst

never hope to traverse these immeasurable distances, nor attain thy goal. Peace be upon him whom
the light of truth guideth unto all truth, and who, in the name of God, standeth in the path of His
Cause, upon the shore of true understanding.
This is the meaning of the sacred verse: But nay! I swear by the Lord of the Easts and the
Wests,29 inasmuch as the Suns referred to have each their own particular rising and setting place.
And as the commentators of the Qurn have failed to grasp the symbolic meaning of these Suns,
they therefore were at pains to interpret the above-quoted verse. Some of them maintained that
owing to the fact that the sun each day rises from a different point, the terms easts and wests
have been mentioned in the plural. Others have written that by this verse the four seasons of the
year are intended, inasmuch as the dawning and setting points of the sun vary with the change of
the seasons. Such is the depth of their understanding! Nonetheless, they persist in imputing error
and folly to those Gems of knowledge, those irreproachable and purest Symbols of wisdom.
In like manner, strive thou to comprehend from these lucid, these powerful, conclusive, and
unequivocal statements the meaning of the cleaving of the heavenone of the signs that must
needs herald the coming of the last Hour, the Day of Resurrection. As He hath said: When the
heaven shall be cloven asunder.30 By heaven is meant the heaven of divine Revelation, which is
elevated with every Manifestation, and rent asunder with every subsequent one. By cloven
asunder is meant that the former Dispensation is superseded and annulled. I swear by God! That
this heaven being cloven asunder is, to the discerning, an act mightier than the cleaving of the skies!
Ponder a while. That a divine Revelation which for years hath been securely established; beneath
whose shadow all who have embraced it have been reared and nurtured; by the light of whose law
generations of men have been disciplined; the excellency of whose word men have heard recounted
by their fathers; in such wise that human eye hath beheld naught but the pervading influence of its
grace, and mortal ear hath heard naught but the resounding majesty of its commandwhat act is
mightier than that such a Revelation should, by the power of God, be cloven asunder and be
abolished at the appearance of one soul? Reflect, is this a mightier act than that which these abject
and foolish men have imagined the cleaving of the heaven to mean?
Moreover, consider the hardships and the bitterness of the lives of those Revealers of the divine
Beauty. Reflect, how single-handed and alone they faced the world and all its peoples, and
promulgated the Law of God! No matter how severe the persecutions inflicted upon those holy,
those precious, and tender Souls, they still remained, in the plenitude of their power, patient, and,
despite their ascendancy, they suffered and endured.
In like manner, endeavor to comprehend the meaning of the changing of the earth. Know thou,
that upon whatever hearts the bountiful showers of mercy, raining from the heaven of divine
Revelation, have fallen, the earth of those hearts hath verily been changed into the earth of divine
knowledge and wisdom. What myrtles of unity hath the soil of their hearts produced! What
blossoms of true knowledge and wisdom hath their illumined bosoms yielded! Were the earth of
their hearts to remain unchanged, how could such souls who have not been taught one letter, have
seen no teacher, and entered no school, utter such words and display such knowledge as none can
apprehend? Methinks they have been molded from the clay of infinite knowledge, and kneaded with
the water of divine wisdom. Therefore, hath it been said: Knowledge is a light which God casteth
into the heart of whomsoever He willeth. It is this kind of knowledge which is and hath ever been
praiseworthy, and not the limited knowledge that hath sprung forth from veiled and obscured
minds. This limited knowledge they even stealthily borrow one from the other, and vainly pride
themselves therein!
Would that the hearts of men could be cleansed from these manmade limitations and obscure
thoughts imposed upon them! haply they may be illumined by the light of the Sun of true
knowledge, and comprehend the mysteries of divine wisdom. Consider now, were the parched and
barren soil of these hearts to remain unchanged, how could they ever become the recipients of the
revelation of the mysteries of God, and the revealers of the divine Essence? Thus hath He said: On
the day when the earth shall be changed into another earth.31
The breeze of the bounty of the King of creation hath caused even the physical earth to be
changed, were ye to ponder in your hearts the mysteries of divine Revelation.
And now, comprehend the meaning of this verse: The whole earth shall on the Resurrection
Day be but His handful, and in His right hand shall the heavens be folded together. Praise be to


Him! and high be He uplifted above the partners they join with him! And now, be fair in thy
judgment. Were this verse to have the meaning which men suppose it to have, of what profit, one
may ask, could it be to man? Moreover, it is evident and manifest that no such hand as could be seen
by human eye could accomplish such deeds, or could possibly be ascribed to the exalted Essence of
the one true God. Nay, to acknowledge such a thing is naught but sheer blasphemy, an utter
perversion of the truth. And should it be supposed that by this verse are meant the Manifestations of
God, Who will be called upon, on the Day of Judgment, to perform such deeds, this too seemeth far
from the truth, and is surely of no profit. On the contrary, by the term earth is meant the earth of
understanding and knowledge, and by heavens the heavens of divine Revelation. Reflect thou,
how, in one hand, He hath, by His mighty grasp, turned the earth of knowledge and understanding,
previously unfolded, into a mere handful, and, on the other, spread out a new and highly exalted
earth in the hearts of men, thus causing the freshest and loveliest blossoms, and the mightiest and
loftiest trees to spring forth from the illumined bosom of man.
In like manner, reflect how the elevated heavens of the Dispensations of the past have, in the
right hand of power, been folded together, how the heavens of divine Revelation have been raised
by the command of God, and been adorned by the sun, the moon, and stars of His wondrous
commandments. Such are the mysteries of the Word of God, which have been unveiled and made
manifest, that haply thou mayest apprehend the morning light of divine guidance, mayest quench,
by the power of reliance and renunciation, the lamp of idle fancy, of vain imaginings, of hesitation,
and doubt, and mayest kindle, in the inmost chamber of thine heart, the newborn light of divine
knowledge and certitude.
Know verily that the purpose underlying all these symbolic terms and abstruse allusions, which
emanate from the Revealers of Gods holy Cause, hath been to test and prove the peoples of the
world; that thereby the earth of the pure and illuminated hearts may be known from the perishable
and barren soil. From time immemorial such hath been the way of God amidst His creatures, and to
this testify the records of the sacred books.
And likewise, reflect upon the revealed verse concerning the Qiblih.33 When Muammad, the
Sun of Prophethood, had fled from the dayspring of Ba unto Yathrib, He continued to turn His
face, while praying, unto Jerusalem, the holy city, until the time when the Jews began to utter
unseemly words against Himwords which if mentioned would ill befit these pages and would
weary the reader. Muammad strongly resented these words. Whilst, wrapt in meditation and
wonder, He was gazing toward heaven, He heard the kindly Voice of Gabriel, saying: We behold
Thee from above, turning Thy face to heaven; but We will have Thee turn to a Qiblih which shall
please Thee.36 On a subsequent day, when the Prophet, together with His companions, was offering
the noontide prayer, and had already performed two of the prescribed Rakats,37 the Voice of Gabriel
was heard again: Turn Thou Thy face towards the sacred Mosque.38, 39 In the midst of that same
prayer, Muammad suddenly turned His face away from Jerusalem and faced the Kabih.
Whereupon, a profound dismay seized suddenly the companions of the Prophet. Their faith was
shaken severely. So great was their alarm, that many of them, discontinuing their prayer,
apostatized their faith. Verily, God caused not this turmoil but to test and prove His servants.
Otherwise, He, the ideal King, could easily have left the Qiblih unchanged, and could have caused
Jerusalem to remain the Point of Adoration unto His Dispensation, thereby withholding not from
that holy city the distinction of acceptance which had been conferred upon it.
None of the many Prophets sent down, since Moses was made manifest, as Messengers of the
Word of God, such as David, Jesus, and others among the more exalted Manifestations who have
appeared during the intervening period between the Revelations of Moses and Muammad, ever
altered the law of the Qiblih. These Messengers of the Lord of creation have, one and all, directed
their peoples to turn unto the same direction. In the eyes of God, the ideal King, all the places of the
earth are one and the same, excepting that place which, in the days of His Manifestations, He doth
appoint for a particular purpose. Even as He hath revealed: The East and West are Gods: therefore
whichever way ye turn, there is the face of God.40 Notwithstanding the truth of these facts, why
should the Qiblih have been changed, thus casting such dismay amongst the people, causing the
companions of the Prophet to waver, and throwing so great a confusion into their midst? Yea, such
things as throw consternation into the hearts of all men come to pass only that each soul may be
tested by the touchstone of God, that the true may be known and distinguished from the false. Thus

hath He revealed after the breach amongst the people: We did not appoint that which Thou
wouldst have to be the Qiblih, but that We might know him who followeth the Apostle from him
who turneth on his heels.41 Affrighted asses fleeing from a lion.42
Were you to ponder, but for a while, these utterances in your heart, you would surely find the
portals of understanding unlocked before your face, and would behold all knowledge and the
mysteries thereof unveiled before your eyes. Such things take place only that the souls of men may
develop and be delivered from the prison-cage of self and desire. Otherwise, that ideal King hath,
throughout eternity, been in His Essence independent of the comprehension of all beings, and will
continue, forever, in His own Being to be exalted above the adoration of every soul. A single breeze
of His affluence doth suffice to adorn all mankind with the robe of wealth; and one drop out of the
ocean of His bountiful grace is enough to confer upon all beings the glory of everlasting life. But
inasmuch as the divine Purpose hath decreed that the true should be known from the false, and the
sun from the shadow, He hath, therefore, in every season sent down upon mankind the showers of
tests from His realm of glory.
Were men to meditate upon the lives of the Prophets of old, so easily would they come to know
and understand the ways of these Prophets that they would cease to be veiled by such deeds and
words as are contrary to their own worldly desires, and thus consume every intervening veil with
the fire burning in the Bush of divine knowledge, and abide secure upon the throne of peace and
certitude. For instance, consider Moses, son of Imrn, one of the exalted Prophets and Author of a
divinely revealed Book. Whilst passing, one day, through the market, in His early days, ere His
ministry was proclaimed, He saw two men engaged in fighting. One of them asked the help of
Moses against his opponent. Whereupon, Moses intervened and slew him. To this testifieth the
record of the sacred Book. Should the details be cited, they will lengthen and interrupt the course of
the argument. The report of this incident spread throughout the city, and Moses was full of fear, as
is witnessed by the text of the Book. And when the warning: O Moses! of a truth, the chiefs take
counsel to slay Thee reached His ears, He went forth from the city, and sojourned in Midian in
the service of Shoeb. While returning, Moses entered the holy vale, situate in the wilderness of
Sinai, and there beheld the vision of the King of glory from the Tree that belongeth neither to the
East nor to the West.44 There He heard the soul-stirring Voice of the Spirit speaking from out of the
kindled Fire, bidding Him to shed upon Pharaonic souls the light of divine guidance; so that,
liberating them from the shadows of the valley of self and desire, He might enable them to attain the
meads of heavenly delight, and delivering them, through the Salsabl of renunciation, from the
bewilderment of remoteness, cause them to enter the peaceful city of the divine presence. When
Moses came unto Pharaoh and delivered unto him, as bidden by God, the divine Message, Pharaoh
spoke insultingly saying: Art thou not he that committed murder, and became an infidel? Thus
recounted the Lord of majesty as having been said by Pharaoh unto Moses: What a deed is that
which Thou hast done! Thou art one of the ungrateful. He said: I did it indeed, and I was one of
those who erred. And I fled from you when I feared you, but My Lord hath given Me wisdom, and
hath made Me one of His Apostles.45
And now ponder in thy heart the commotion which God stirreth up. Reflect upon the strange
and manifold trials with which He doth test His servants. Consider how He hath suddenly chosen
from among His servants, and entrusted with the exalted mission of divine guidance Him Who was
known as guilty of homicide, Who, Himself, had acknowledged His cruelty, and Who for well-nigh
thirty years had, in the eyes of the world, been reared in the home of Pharaoh and been nourished at
his table. Was not God, the omnipotent King, able to withhold the hand of Moses from murder, so
that manslaughter should not be attributed unto Him, causing bewilderment and aversion among
the people?
Likewise, reflect upon the state and condition of Mary. So deep was the perplexity of that most
beauteous countenance, so grievous her case, that she bitterly regretted she had ever been born. To
this beareth witness the text of the sacred verse wherein it is mentioned that after Mary had given
birth to Jesus, she bemoaned her plight and cried out: O would that I had died ere this, and been a
thing forgotten, forgotten quite!46 I swear by God! Such lamenting consumeth the heart and
shaketh the being. Such consternation of soul, such despondency, could have been caused by no
other than the censure of the enemy and the cavilings of the infidel and perverse. Reflect, what
answer could Mary have given to the people around her? How could she claim that a Babe Whose

father was unknown had been conceived of the Holy Ghost? Therefore did Mary, that veiled and
immortal Countenance, take up her Child and return unto her home. No sooner had the eyes of the
people fallen upon her than they raised their voice saying: O sister of Aaron! Thy father was not a
man of wickedness, nor unchaste thy mother.47
And now, meditate upon this most great convulsion, this grievous test. Notwithstanding all these
things, God conferred upon that essence of the Spirit, Who was known amongst the people as
fatherless, the glory of Prophethood, and made Him His testimony unto all that are in heaven and
on earth.
Behold how contrary are the ways of the Manifestations of God, as ordained by the King of
creation, to the ways and desires of men! As thou comest to comprehend the essence of these divine
mysteries, thou wilt grasp the purpose of God, the divine Charmer, the Best-Beloved. Thou wilt
regard the words and the deeds of that almighty Sovereign as one and the same; in such wise that
whatsoever thou dost behold in His deeds, the same wilt thou find in His sayings, and whatsoever
thou dost read in His sayings, that wilt thou recognize in His deeds. Thus it is that outwardly such
deeds and words are the fire of vengeance unto the wicked, and inwardly the waters of mercy unto
the righteous. Were the eye of the heart to open, it would surely perceive that the words revealed
from the heaven of the will of God are at one with, and the same as, the deeds that have emanated
from the Kingdom of divine power.
And now, take heed, O brother! If such things be revealed in this Dispensation, and such
incidents come to pass, at the present time, what would the people do? I swear by Him Who is the
true Educator of mankind and the Revealer of the Word of God that the people would instantly and
unquestionably pronounce Him an infidel and would sentence Him to death. How far are they from
hearkening unto the voice that declareth: Lo! a Jesus hath appeared out of the breath of the Holy
Ghost, and a Moses summoned to a divinely appointed task! Were a myriad voices to be raised, no
ear would listen if We said that upon a fatherless Child hath been conferred the mission of
Prophethood, or that a murderer hath brought from the flame of the Burning Bush the message of
Verily, verily, I am God!
If the eye of justice be opened, it will readily recognize, in the light of that which hath been
mentioned, that He, Who is the Cause and ultimate Purpose of all these things, is made manifest in
this day. Though similar events have not occurred in this Dispensation, yet the people still cling to
such vain imaginings as are cherished by the reprobate. How grievous the charges brought against
Him! How severe the persecutions inflicted upon Himcharges and persecutions the like of which
men have neither seen nor heard!
Great God! When the stream of utterance reached this stage, We beheld, and lo! the sweet savors
of God were being wafted from the dayspring of Revelation, and the morning breeze was blowing
out of the Sheba of the Eternal. Its tidings rejoiced anew the heart, and imparted immeasurable
gladness to the soul. It made all things new, and brought unnumbered and inestimable gifts from the
unknowable Friend. The robe of human praise can never hope to match Its noble stature, and Its
shining figure the mantle of utterance can never fit. Without word It unfoldeth the inner mysteries,
and without speech It revealeth the secrets of the divine sayings. It teacheth lamentation and
moaning to the nightingales warbling upon the bough of remoteness and bereavement, instructeth
them in the art of loves ways, and showeth them the secret of heart-surrender. To the flowers of
the Rivn of heavenly reunion It revealeth the endearments of the impassioned lover, and
unveileth the charm of the fair. Upon the anemones of the garden of love It bestoweth the mysteries
of truth, and within the breasts of lovers It entrusteth the symbols of the innermost subtleties. At
this hour, so liberal is the outpouring of Its grace that the holy Spirit itself is envious! It hath
imparted to the drop the waves of the sea, and endowed the mote with the splendor of the sun. So
great are the overflowings of Its bounty that the foulest beetle hath sought the perfume of the musk,
and the bat the light of the sun. It hath quickened the dead with the breath of life, and caused them
to speed out of the sepulchers of their mortal bodies. It hath established the ignorant upon the seats
of learning, and elevated the oppressor to the throne of justice.
The universe is pregnant with these manifold bounties, awaiting the hour when the effects of Its
unseen gifts will be made manifest in this world, when the languishing and sore athirst will attain
the living Kawthar of their Well-Beloved, and the erring wanderer, lost in the wilds of remoteness
and nothingness, will enter the tabernacle of life, and attain reunion with his hearts desire. In the

soil of whose heart will these holy seeds germinate? From the garden of whose soul will the
blossoms of the invisible realities spring forth? Verily, I say, so fierce is the blaze of the Bush of love,
burning in the Sinai of the heart, that the streaming waters of holy utterance can never quench its
flame. Oceans can never allay this Leviathans burning thirst, and this Phoenix of the undying fire
can abide nowhere save in the glow of the countenance of the Well-Beloved. Therefore, O brother!
kindle with the oil of wisdom the lamp of the spirit within the innermost chamber of thy heart, and
guard it with the globe of understanding, that the breath of the infidel may extinguish not its flame
nor dim its brightness. Thus have We illuminated the heavens of utterance with the splendors of the
Sun of divine wisdom and understanding, that thy heart may find peace, that thou mayest be of
those who, on the wings of certitude, have soared unto the heaven of the love of their Lord, the AllMerciful.
And now, concerning His words: And then shall appear the sign of the Son of man in heaven.
By these words it is meant that when the sun of the heavenly teachings hath been eclipsed, the stars
of the divinely established laws have fallen, and the moon of true knowledgethe educator of
mankindhath been obscured; when the standards of guidance and felicity have been reversed, and
the morn of truth and righteousness hath sunk in night, then shall the sign of the Son of man appear
in heaven. By heaven is meant the visible heaven, inasmuch as when the hour draweth nigh on
which the Daystar of the heaven of justice shall be made manifest, and the Ark of divine guidance
shall sail upon the sea of glory, a star will appear in the heaven, heralding unto its people the advent
of that most great light. In like manner, in the invisible heaven a star shall be made manifest who,
unto the peoples of the earth, shall act as a harbinger of the break of that true and exalted Morn.
These twofold signs, in the visible and the invisible heaven, have announced the Revelation of each
of the Prophets of God, as is commonly believed.
Among the Prophets was Abraham, the Friend of God. Ere He manifested Himself, Nimrod
dreamed a dream. Thereupon, he summoned the soothsayers, who informed him of the rise of a star
in the heaven. Likewise, there appeared a herald who announced throughout the land the coming of
After Him came Moses, He Who held converse with God. The soothsayers of His time warned
Pharaoh in these terms: A star hath risen in the heaven, and lo! it foreshadoweth the conception of
a Child Who holdeth your fate and the fate of your people in His hand. In like manner, there
appeared a sage who, in the darkness of the night, brought tidings of joy unto the people of Israel,
imparting consolation to their souls, and assurance to their hearts. To this testify the records of the
sacred books. Were the details to be mentioned, this epistle would swell into a book. Moreover, it is
not Our wish to relate the stories of the days that are past. God is Our witness that what We even
now mention is due solely to Our tender affection for thee, that haply the poor of the earth may
attain the shores of the sea of wealth, the ignorant be led unto the ocean of divine knowledge, and
they that thirst for understanding partake of the Salsabl of divine wisdom. Otherwise, this servant
regardeth the consideration of such records a grave mistake and a grievous transgression.
In like manner, when the hour of the Revelation of Jesus drew nigh, a few of the Magi, aware
that the star of Jesus had appeared in heaven, sought and followed it, till they came unto the city
which was the seat of the Kingdom of Herod. The sway of his sovereignty in those days embraced
the whole of that land.
These Magi said: Where is He that is born King of the Jews? for we have seen His star in the
east and are come to worship Him!48 When they had searched, they found out that in Bethlehem, in
the land of Judea, the Child had been born. This was the sign that was manifested in the visible
heaven. As to the sign in the invisible heaventhe heaven of divine knowledge and understanding
it was Yay, son of Zachariah, who gave unto the people the tidings of the Manifestation of Jesus.
Even as He hath revealed: God announceth Yay to thee, who shall bear witness unto the Word
from God, and a great one and chaste.49 By the term Word is meant Jesus, Whose coming Yay
foretold. Moreover, in the heavenly Scriptures it is written: John the Baptist was preaching in the
wilderness of Judea, and saying, Repent ye: for the Kingdom of heaven is at hand. 50 By John is
meant Yay.
Likewise, ere the beauty of Muammad was unveiled, the signs of the visible heaven were made
manifest. As to the signs of the invisible heaven, there appeared four men who successively
announced unto the people the joyful tidings of the rise of that divine Luminary. Rz-bih, later

named Salmn, was honored by being in their service. As the end of one of these approached, he
would send Rz-bih unto the other, until the fourth who, feeling his death to be nigh, addressed
Rz-bih saying: O Rz-bih! when thou hast taken up my body and buried it, go to ijz for there
the Daystar of Muammad will arise. Happy art thou, for thou shalt behold His face!
And now concerning this wondrous and most exalted Cause. Know thou verily that many an
astronomer hath announced the appearance of its star in the visible heaven. Likewise, there
appeared on earth Amad and Kim,51 those twin resplendent lightsmay God sanctify their
From all that We have stated it hath become clear and manifest that before the revelation of each
of the Mirrors reflecting the divine Essence, the signs heralding their advent must needs be revealed
in the visible heaven as well as in the invisible, wherein is the seat of the sun of knowledge, of the
moon of wisdom, and of the stars of understanding and utterance. The sign of the invisible heaven
must needs be revealed in the person of that perfect man who, before each Manifestation appeareth,
educateth, and prepareth the souls of men for the advent of the divine Luminary, the Light of the
unity of God amongst men.
And now, with reference to His words: And then shall all the tribes of the earth mourn, and
they shall see the Son of man coming in the clouds of heaven with power and great glory. These
words signify that in those days men will lament the loss of the Sun of the divine beauty, of the
Moon of knowledge, and of the Stars of divine wisdom. Thereupon, they will behold the
countenance of the promised One, the adored Beauty, descending from heaven and riding upon the
clouds. By this is meant that the divine Beauty will be made manifest from the heaven of the will of
God, and will appear in the form of the human temple. The term heaven denoteth loftiness and
exaltation, inasmuch as it is the seat of the revelation of those Manifestations of Holiness, the
Daysprings of ancient glory. These ancient Beings, though delivered from the womb of their mother,
have in reality descended from the heaven of the will of God. Though they be dwelling on this earth,
yet their true habitations are the retreats of glory in the realms above. Whilst walking amongst
mortals, they soar in the heaven of the divine presence. Without feet they tread the path of the
spirit, and without wings they rise unto the exalted heights of divine unity. With every fleeting
breath they cover the immensity of space, and at every moment traverse the kingdoms of the visible
and the invisible. Upon their thrones is written: Nothing whatsoever keepeth Him from being
occupied with any other thing; and on their seats is inscribed: Verily, His ways differ every day.
They are sent forth through the transcendent power of the Ancient of Days, and are raised up by the
exalted will of God, the most mighty King. This is what is meant by the words: coming in the
clouds of heaven.
In the utterances of the divine Luminaries the term heaven hath been applied to many and
divers things; such as the heaven of Command, the heaven of Will, the heaven of the divine
Purpose, the heaven of divine Knowledge, the heaven of Certitude, the heaven of Utterance,
the heaven of Revelation, the heaven of Concealment, and the like. In every instance, He hath
given the term heaven a special meaning, the significance of which is revealed to none save those
that have been initiated into the divine mysteries, and have drunk from the chalice of immortal life.
For example, He saith: The heaven hath sustenance for you, and it containeth that which you are
promised;53 whereas it is the earth that yieldeth such sustenance. Likewise, it hath been said: The
names come down from heaven; whereas they proceed out of the mouth of men. Wert thou to
cleanse the mirror of thy heart from the dust of malice, thou wouldst apprehend the meaning of the
symbolic terms revealed by the all-embracing Word of God made manifest in every Dispensation,
and wouldst discover the mysteries of divine knowledge. Not, however, until thou consumest with
the flame of utter detachment those veils of idle learning that are current amongst men, canst thou
behold the resplendent morn of true knowledge.
Know verily that Knowledge is of two kinds: Divine and Satanic. The one welleth out from the
fountain of divine inspiration; the other is but a reflection of vain and obscure thoughts. The source
of the former is God Himself; the motive-force of the latter the whisperings of selfish desire. The
one is guided by the principle: Fear ye God; God will teach you;54 the other is but a confirmation
of the truth: Knowledge is the most grievous veil between man and his Creator. The former
bringeth forth the fruit of patience, of longing desire, of true understanding, and love; whilst the
latter can yield naught but arrogance, vainglory and conceit. From the sayings of those Masters of

holy utterance, Who have expounded the meaning of true knowledge, the odor of these dark
teachings, which have obscured the world, can in no wise be detected. The tree of such teachings
can yield no result except iniquity and rebellion, and beareth no fruit but hatred and envy. Its fruit is
deadly poison; its shadow a consuming fire. How well hath it been said: Cling unto the robe of the
Desire of thy heart, and put thou away all shame; bid the worldly wise be gone, however great their
The heart must needs therefore be cleansed from the idle sayings of men, and sanctified from
every earthly affection, so that it may discover the hidden meaning of divine inspiration, and
become the treasury of the mysteries of divine knowledge. Thus hath it been said: He that treadeth
the snow-white Path, and followeth in the footsteps of the Crimson Pillar, shall never attain unto his
abode unless his hands are empty of those worldly things cherished by men. This is the prime
requisite of whosoever treadeth this path. Ponder thereon, that, with eyes unveiled, thou mayest
perceive the truth of these words.
We have digressed from the purpose of Our argument, although whatsoever is mentioned
serveth only to confirm Our purpose. By God! however great Our desire to be brief, yet We feel We
cannot restrain Our pen. Notwithstanding all that We have mentioned, how innumerable are the
pearls which have remained unpierced in the shell of Our heart! How many the rs of inner
meaning that are as yet concealed within the chambers of divine wisdom! None hath yet
approached them;rs, whom no man nor spirit hath touched before.55 Notwithstanding all that
hath been said, it seemeth as if not one letter of Our purpose hath been uttered, nor a single sign
divulged concerning Our object. When will a faithful seeker be found who will don the garb of
pilgrimage, attain the Kabih of the hearts desire, and, without ear or tongue, discover the mysteries
of divine utterance?
By these luminous, these conclusive, and lucid statements, the meaning of heaven in the
aforementioned verse hath thus been made clear and evident. And now regarding His words, that
the Son of man shall come in the clouds of heaven. By the term clouds is meant those things that
are contrary to the ways and desires of men. Even as He hath revealed in the verse already quoted:
As oft as an Apostle cometh unto you with that which your souls desire not, ye swell with pride,
accusing some of being impostors and slaying others.56 These clouds signify, in one sense, the
annulment of laws, the abrogation of former Dispensations, the repeal of rituals and customs
current amongst men, the exalting of the illiterate faithful above the learned opposers of the Faith.
In another sense, they mean the appearance of that immortal Beauty in the image of mortal man,
with such human limitations as eating and drinking, poverty and riches, glory and abasement,
sleeping and waking, and such other things as cast doubt in the minds of men, and cause them to
turn away. All such veils are symbolically referred to as clouds.
These are the clouds that cause the heavens of the knowledge and understanding of all that
dwell on earth to be cloven asunder. Even as He hath revealed: On that day shall the heaven be
cloven by the clouds.57 Even as the clouds prevent the eyes of men from beholding the sun, so do
these things hinder the souls of men from recognizing the light of the divine Luminary. To this
beareth witness that which hath proceeded out of the mouth of the unbelievers as revealed in the
sacred Book: And they have said: What manner of apostle is this? He eateth food, and walketh the
streets. Unless an angel be sent down and take part in His warnings, we will not believe.58 Other
Prophets, similarly, have been subject to poverty and afflictions, to hunger, and to the ills and
chances of this world. As these holy Persons were subject to such needs and wants, the people were,
consequently, lost in the wilds of misgivings and doubts, and were afflicted with bewilderment and
perplexity. How, they wondered, could such a person be sent down from God, assert His ascendancy
over all the peoples and kindreds of the earth, and claim Himself to be the goal of all creationeven
as He hath said: But for Thee, I would not have created all that are in heaven and on earthand
yet be subject to such trivial things? You must undoubtedly have been informed of the tribulations,
the poverty, the ills, and the degradation that have befallen every Prophet of God and His
companions. You must have heard how the heads of their followers were sent as presents unto
different cities, how grievously they were hindered from that whereunto they were commanded.
Each and every one of them fell a prey to the hands of the enemies of His Cause, and had to suffer
whatsoever they decreed.

It is evident that the changes brought about in every Dispensation constitute the dark clouds that
intervene between the eye of mans understanding and the divine Luminary which shineth forth
from the dayspring of the divine Essence. Consider how men for generations have been blindly
imitating their fathers, and have been trained according to such ways and manners as have been laid
down by the dictates of their Faith. Were these men, therefore, to discover suddenly that a Man,
Who hath been living in their midst, Who, with respect to every human limitation, hath been their
equal, had risen to abolish every established principle imposed by their Faithprinciples by which
for centuries they have been disciplined, and every opposer and denier of which they have come to
regard as infidel, profligate and wickedthey would of a certainty be veiled and hindered from
acknowledging His truth. Such things are as clouds that veil the eyes of those whose inner being
hath not tasted the Salsabl of detachment, nor drunk from the Kawthar of the knowledge of God.
Such men, when acquainted with these circumstances, become so veiled that without the least
question, they pronounce the Manifestation of God an infidel, and sentence Him to death. You must
have heard of such things taking place all down the ages, and are now observing them in these days.
It behooveth us, therefore, to make the utmost endeavor, that, by Gods invisible assistance, these
dark veils, these clouds of Heaven-sent trials, may not hinder us from beholding the beauty of His
shining Countenance, and that we may recognize Him only by His own Self. And should we ask for
a testimony of His truth, we should content ourselves with one, and only one, that thereby we may
attain unto Him Who is the Fountainhead of infinite grace, and in Whose presence all the worlds
abundance fadeth into nothingness, that we may cease to cavil at Him every day and to cleave unto
our own idle fancy.
Gracious God! Notwithstanding the warning which, in marvelously symbolic language and
subtle allusions, hath been uttered in days past, and which was intended to awaken the peoples of
the world and to prevent them from being deprived of their share of the billowing ocean of Gods
grace, yet such things as have already been witnessed have come to pass! Reference to these things
hath also been made in the Qurn, as witnessed by this verse: What can such expect but that God
should come down to them overshadowed with clouds?59 A number of the divines, who hold firmly
to the letter of the Word of God, have come to regard this verse as one of the signs of that expected
resurrection which is born of their idle fancy. This, notwithstanding the fact that similar references
have been made in most of the heavenly Books, and have been recorded in all the passages
connected with the signs of the coming Manifestation.
Likewise, He saith: On the day when the heaven shall give out a palpable smoke, which shall
enshroud mankind: this will be an afflictive torment.60 The All-Glorious hath decreed these very
things that are contrary to the desires of wicked men to be the touchstone and standard whereby He
proveth His servants, that the just may be known from the wicked, and the faithful distinguished
from the infidel. The symbolic term smoke denotes grave dissensions, the abrogation and
demolition of recognized standards, and the utter destruction of their narrow-minded exponents.
What smoke more dense and overpowering than the one which hath now enshrouded all the
peoples of the world, which hath become a torment unto them, and from which they hopelessly fail
to deliver themselves, however much they strive? So fierce is this fire of self burning within them,
that at every moment they seem to be afflicted with fresh torments. The more they are told that this
wondrous Cause of God, this Revelation from the Most High, hath been made manifest to all
mankind, and is waxing greater and stronger every day, the fiercer groweth the blaze of the fire in
their hearts. The more they observe the indomitable strength, the sublime renunciation, the
unwavering constancy of Gods holy companions, who, by the aid of God, are growing nobler and
more glorious every day, the deeper the dismay which ravageth their souls. In these days, praise be
to God, the power of His Word hath obtained such ascendancy over men, that they dare breathe no
word. Were they to encounter one of the companions of God who, if he could, would, freely and
joyously, offer up ten thousand lives as a sacrifice for his Beloved, so great would be their fear, that
they forthwith would profess their faith in Him, whilst privily they would vilify and execrate His
name! Even as He hath revealed: And when they meet you, they say, We believe; but when they
are apart, they bite their fingers ends at you, out of wrath. Say: Die in your wrath! God truly
knoweth the very recesses of your breasts.61
Ere long, thine eyes will behold the standards of divine power unfurled throughout all regions,
and the signs of His triumphant might and sovereignty manifest in every land. As most of the

divines have failed to apprehend the meaning of these verses, and have not grasped the significance
of the Day of Resurrection, they therefore have foolishly interpreted these verses according to their
idle and faulty conception. The one true God is My witness! Little perception is required to enable
them to gather from the symbolic language of these two verses all that We have purposed to
propound, and thus to attain, through the grace of the All-Merciful, the resplendent morn of
certitude. Such are the strains of celestial melody which the immortal Bird of Heaven, warbling
upon the Sadrih of Bah, poureth out upon thee, that, by the permission of God, thou mayest tread
the path of divine knowledge and wisdom.
And now, concerning His words: And He shall send His angels. By angels is meant those
who, reinforced by the power of the spirit, have consumed, with the fire of the love of God, all
human traits and limitations, and have clothed themselves with the attributes of the most exalted
Beings and of the Cherubim. That holy man, diq,62 in his eulogy of the Cherubim, saith: There
stand a company of our fellow-Shihs behind the Throne. Divers and manifold are the
interpretations of the words behind the Throne. In one sense, they indicate that no true Shihs
exist. Even as he hath said in another passage: A true believer is likened unto the philosophers
stone. Addressing subsequently his listener, he saith: Hast thou ever seen the philosophers
stone? Reflect, how this symbolic language, more eloquent than any speech, however direct,
testifieth to the nonexistence of a true believer. Such is the testimony of diq. And now consider,
how unfair and numerous are those who, although they themselves have failed to inhale the
fragrance of belief, have condemned as infidels those by whose word belief itself is recognized and
And now, inasmuch as these holy beings have sanctified themselves from every human
limitation, have become endowed with the attributes of the spiritual, and have been adorned with
the noble traits of the blessed, they therefore have been designated as angels. Such is the meaning
of these verses, every word of which hath been expounded by the aid of the most lucid texts, the
most convincing arguments, and the best established evidences.
As the adherents of Jesus have never understood the hidden meaning of these words, and as the
signs which they and the leaders of their Faith have expected have failed to appear, they therefore
refused to acknowledge, even until now, the truth of those Manifestations of Holiness that have
since the days of Jesus been made manifest. They have thus deprived themselves of the outpourings
of Gods holy grace, and of the wonders of His divine utterance. Such is their low estate in this, the
Day of Resurrection! They have even failed to perceive that were the signs of the Manifestation of
God in every age to appear in the visible realm in accordance with the text of established traditions,
none could possibly deny or turn away, nor would the blessed be distinguished from the miserable,
and the transgressor from the God-fearing. Judge fairly: Were the prophecies recorded in the Gospel
to be literally fulfilled; were Jesus, Son of Mary, accompanied by angels, to descend from the visible
heaven upon the clouds; who would dare to disbelieve, who would dare to reject the truth, and wax
disdainful? Nay, such consternation would immediately seize all the dwellers of the earth that no
soul would feel able to utter a word, much less to reject or accept the truth. It was owing to their
misunderstanding of these truths that many a Christian divine hath objected to Muammad, and
voiced his protest in such words: If Thou art in truth the promised Prophet, why then art Thou not
accompanied by those angels our sacred Books foretold, and which must needs descend with the
promised Beauty to assist Him in His Revelation and act as warners unto His people? Even as the
All-Glorious hath recorded their statement: Why hath not an angel been sent down to Him, so that
he should have been a warner with Him?63
Such objections and differences have persisted in every age and century. The people have always
busied themselves with such specious discourses, vainly protesting: Wherefore hath not this or that
sign appeared? Such ills befell them only because they have clung to the ways of the divines of the
age in which they lived, and blindly imitated them in accepting or denying these Essences of
Detachment, these holy and divine Beings. These leaders, owing to their immersion in selfish
desires, and their pursuit of transitory and sordid things, have regarded these divine Luminaries as
being opposed to the standards of their knowledge and understanding, and the opponents of their
ways and judgments. As they have literally interpreted the Word of God, and the sayings and
traditions of the Letters of Unity, and expounded them according to their own deficient
understanding, they have therefore deprived themselves and all their people of the bountiful

showers of the grace and mercies of God. And yet they bear witness to this well-known tradition:
Verily Our Word is abstruse, bewilderingly abstruse. In another instance, it is said: Our Cause is
sorely trying, highly perplexing; none can bear it except a favorite of heaven, or an inspired
Prophet, or he whose faith God hath tested. These leaders of religion admit that none of these three
specified conditions is applicable to them. The first two conditions are manifestly beyond their
reach; as to the third, it is evident that at no time have they been proof against those tests that have
been sent by God, and that when the divine Touchstone appeared, they have shown themselves to
be naught but dross.
Great God! Notwithstanding their acceptance of the truth of this tradition, these divines who are
still doubtful of, and dispute about, the theological obscurities of their faith, yet claim to be the
exponents of the subtleties of the law of God, and the expounders of the essential mysteries of His
holy Word. They confidently assert that such traditions as indicate the advent of the expected Qim
have not yet been fulfilled, whilst they themselves have failed to inhale the fragrance of the meaning
of these traditions, and are still oblivious of the fact that all the signs foretold have come to pass,
that the way of Gods holy Cause hath been revealed, and the concourse of the faithful, swift as
lightning, are, even now, passing upon that way, whilst these foolish divines wait expecting to
witness the signs foretold. Say, O ye foolish ones! Wait ye even as those before you are waiting!
Were they to be questioned concerning those signs that must needs herald the revelation and rise
of the sun of the Muammadan Dispensation, to which We have already referred, none of which
have been literally fulfilled, and were it to be said to them: Wherefore have ye rejected the claims
advanced by Christians and the peoples of other faiths and regard them as infidels, knowing not
what answer to give, they will reply: These Books have been corrupted and are not, and never have
been, of God. Reflect: the words of the verses themselves eloquently testify to the truth that they
are of God. A similar verse hath been also revealed in the Qurn, were ye of them that comprehend.
Verily I say, throughout all this period they have utterly failed to comprehend what is meant by
corrupting the text.
Yea, in the writings and utterances of the Mirrors reflecting the sun of the Muammadan
Dispensation mention hath been made of Modification by the exalted beings and alteration by the
disdainful. Such passages, however, refer only to particular cases. Among them is the story of Ibn-iry. When the people of Khaybar asked the focal center of the Muammadan Revelation
concerning the penalty of adultery committed between a married man and a married woman,
Muammad answered and said: The law of God is death by stoning. Whereupon they protested
saying: No such law hath been revealed in the Pentateuch. Muammad answered and said:
Whom do ye regard among your rabbis as being a recognized authority and having a sure
knowledge of the truth? They agreed upon Ibn-i-Sry. Thereupon Muammad summoned him
and said: I adjure thee by God Who clove the sea for you, caused manna to descend upon you, and
the cloud to overshadow you, Who delivered you from Pharaoh and his people, and exalted you
above all human beings, to tell us what Moses hath decreed concerning adultery between a married
man and a married woman. He made reply: O Muammad! death by stoning is the law.
Muammad observed: Why is it then that this law is annulled and hath ceased to operate among
the Jews? He answered and said: When Nebuchadnezzar delivered Jerusalem to the flames, and
put the Jews to death, only a few survived. The divines of that age, considering the extremely
limited number of the Jews, and the multitude of the Amalekites, took counsel together, and came to
the conclusion that were they to enforce the law of the Pentateuch, every survivor who hath been
delivered from the hand of Nebuchadnezzar would have to be put to death according to the verdict
of the Book. Owing to such considerations, they totally repealed the penalty of death. Meanwhile
Gabriel inspired Muammads illumined heart with these words: They pervert the text of the Word
of God.64
This is one of the instances that have been referred to. Verily by perverting the text is not
meant that which these foolish and abject souls have fancied, even as some maintain that Jewish and
Christian divines have effaced from the Book such verses as extol and magnify the countenance of
Muammad, and instead thereof have inserted the contrary. How utterly vain and false are these
words! Can a man who believeth in a book, and deemeth it to be inspired by God, mutilate it?
Moreover, the Pentateuch had been spread over the surface of the earth, and was not confined to
Mecca and Medina, so that they could privily corrupt and pervert its text. Nay, rather, by corruption

of the text is meant that in which all Muslim divines are engaged today, that is the interpretation of
Gods holy Book in accordance with their idle imaginings and vain desires. And as the Jews, in the
time of Muammad, interpreted those verses of the Pentateuch that referred to His Manifestation
after their own fancy, and refused to be satisfied with His holy utterance, the charge of perverting
the text was therefore pronounced against them. Likewise, it is clear, how in this day, the people of
the Qurn have perverted the text of Gods holy Book, concerning the signs of the expected
Manifestation, and interpreted it according to their inclination and desires.
In yet another instance, He saith: A part of them heard the Word of God, and then, after they
had understood it, distorted it, and knew that they did so. This verse, too, doth indicate that the
meaning of the Word of God hath been perverted, not that the actual words have been effaced. To
the truth of this testify they that are sound of mind.
Again in another instance, He saith: Woe unto those who, with their own hands, transcribe the
Book corruptly, and then say: This is from God, that they may sell it for some mean price. 66 This
verse was revealed with reference to the divines and leaders of the Jewish Faith. These divines, in
order to please the rich, acquire worldly emoluments, and give vent to their envy and misbelief,
wrote a number of treatises, refuting the claims of Muammad, supporting their arguments with
such evidences as it would be improper to mention, and claimed that these arguments were derived
from the text of the Pentateuch.
The same may be witnessed today. Consider how abundant are the denunciations written by the
foolish divines of this age against this most wondrous Cause! How vain their imaginings that these
calumnies are in conformity with the verses of Gods sacred Book, and in consonance with the
utterances of men of discernment!
Our purpose in relating these things is to warn you that were they to maintain that those verses
wherein the signs referred to in the Gospel are mentioned have been perverted, were they to reject
them, and cling instead to other verses and traditions, you should know that their words were utter
falsehood and sheer calumny. Yea corruption of the text, in the sense We have referred to, hath
been actually effected in particular instances. A few of these We have mentioned, that it may
become manifest to every discerning observer that unto a few untutored holy Men hath been given
the mastery of human learning, so that the malevolent opposer may cease to contend that a certain
verse doth indicate corruption of the text, and insinuate that We, through lack of knowledge, have
made mention of such things. Moreover, most of the verses that indicate corruption of the text
have been revealed with reference to the Jewish people, were ye to explore the isles of Qurnic
We have also heard a number of the foolish of the earth assert that the genuine text of the
heavenly Gospel doth not exist amongst the Christians, that it hath ascended unto heaven. How
grievously they have erred! How oblivious of the fact that such a statement imputeth the gravest
injustice and tyranny to a gracious and loving Providence! How could God, when once the Daystar
of the beauty of Jesus had disappeared from the sight of His people, and ascended unto the fourth
heaven, cause His holy Book, His most great testimony amongst His creatures, to disappear also?
What would be left to that people to cling to from the setting of the daystar of Jesus until the rise of
the sun of the Muammadan Dispensation? What law could be their stay and guide? How could
such people be made the victims of the avenging wrath of God, the omnipotent Avenger? How
could they be afflicted with the scourge of chastisement by the heavenly King? Above all, how could
the flow of the grace of the All-Bountiful be stayed? How could the ocean of His tender mercies be
stilled? We take refuge with God, from that which His creatures have fancied about Him! Exalted is
He above their comprehension!
Dear friend! Now when the light of Gods everlasting Morn is breaking; when the radiance of His
holy words: God is the light of the heavens and of the earth67 is shedding illumination upon all
mankind; when the inviolability of His tabernacle is being proclaimed by His sacred utterance: God
hath willed to perfect His light;68 and the Hand of omnipotence, bearing His testimony: In His
grasp He holdeth the kingdom of all things, is being outstretched unto all the peoples and kindreds
of the earth; it behooveth us to gird up the loins of endeavor, that haply, by the grace and bounty of
God, we may enter the celestial City: Verily, we are Gods, and abide within the exalted
habitation: And unto Him we do return. It is incumbent upon thee, by the permission of God, to
cleanse the eye of thine heart from the things of the world, that thou mayest realize the infinitude of

divine knowledge, and mayest behold Truth so clearly that thou wilt need no proof to demonstrate
His reality, nor any evidence to bear witness unto His testimony.
O affectionate seeker! Shouldst thou soar in the holy realm of the spirit, thou wouldst recognize
God manifest and exalted above all things, in such wise that thine eyes would behold none else but
Him. God was alone; there was none else besides Him. So lofty is this station that no testimony
can bear it witness, neither evidence do justice to its truth. Wert thou to explore the sacred domain
of truth, thou wilt find that all things are known only by the light of His recognition, that He hath
ever been, and will continue forever to be, known through Himself. And if thou dwellest in the land
of testimony, content thyself with that which He, Himself, hath revealed: Is it not enough for them
that We have sent down unto Thee the Book? This is the testimony which He, Himself, hath
ordained; greater proof than this there is none, nor ever will be: This proof is His Word; His own
Self, the testimony of His truth.
And now, We beseech the people of the Bayn, all the learned, the sages, the divines, and
witnesses amongst them, not to forget the wishes and admonitions revealed in their Book. Let them,
at all times, fix their gaze upon the essentials of His Cause, lest when He, Who is the Quintessence
of truth, the inmost Reality of all things, the Source of all light, is made manifest, they cling unto
certain passages of the Book, and inflict upon Him that which was inflicted in the Dispensation of
the Qurn. For, verily, powerful is He, the King of divine might, to extinguish with one letter of His
wondrous words, the breath of life in the whole of the Bayn and the people thereof, and with one
letter bestow upon them a new and everlasting life, and cause them to arise and speed out of the
sepulchers of their vain and selfish desires. Take heed, and be watchful; and remember that all
things have their consummation in belief in Him, in attainment unto His day, and in the realization
of His divine presence. There is no piety in turning your faces toward the east or toward the west,
but he is pious who believeth in God and the Last Day.70 Give ear, O people of the Bayn, unto the
truth whereunto We have admonished you, that haply ye may seek the shelter of the shadow
extended, in the Day of God, upon all mankind.

Part Two
Verily He Who is the Daystar of Truth and Revealer of the Supreme Being holdeth, for all time, undisputed
sovereignty over all that is in heaven and on earth, though no man be found on earth to obey Him. He verily is
independent of all earthly dominion, though He be utterly destitute. Thus We reveal unto thee the mysteries of the
Cause of God, and bestow upon thee the gems of divine wisdom, that haply thou mayest soar on the wings of
renunciation to those heights that are veiled from the eyes of men.

The significance and essential purpose underlying these words is to reveal and demonstrate unto the
pure in heart and the sanctified in spirit that they Who are the Luminaries of truth and the Mirrors
reflecting the light of divine Unity, in whatever age and cycle they are sent down from their
invisible habitations of ancient glory unto this world, to educate the souls of men and endue with
grace all created things, are invariably endowed with an all-compelling power, and invested with
invincible sovereignty. For these hidden Gems, these concealed and invisible Treasures, in
themselves manifest and vindicate the reality of these holy words: Verily God doeth whatsoever He
willeth, and ordaineth whatsoever He pleaseth.
To every discerning and illumined heart it is evident that God, the unknowable Essence, the
divine Being, is immensely exalted beyond every human attribute, such as corporeal existence,
ascent and descent, egress and regress. Far be it from His glory that human tongue should
adequately recount His praise, or that human heart comprehend His fathomless mystery. He is and
hath ever been veiled in the ancient eternity of His Essence, and will remain in His Reality
everlastingly hidden from the sight of men. No vision taketh in Him, but He taketh in all vision; He
is the Subtile, the All-Perceiving.71 No tie of direct intercourse can possibly bind Him to His

creatures. He standeth exalted beyond and above all separation and union, all proximity and
remoteness. No sign can indicate His presence or His absence; inasmuch as by a word of His
command all that are in heaven and on earth have come to exist, and by His wish, which is the
Primal Will itself, all have stepped out of utter nothingness into the realm of being, the world of the
Gracious God! How could there be conceived any existing relationship or possible connection
between His Word and they that are created of it? The verse: God would have you beware of
Himself72 unmistakably beareth witness to the reality of Our argument, and the words: God was
alone; there was none else besides Him are a sure testimony of its truth. All the Prophets of God
and their chosen Ones, all the divines, the sages, and the wise of every generation, unanimously
recognize their inability to attain unto the comprehension of that Quintessence of all truth, and
confess their incapacity to grasp Him, Who is the inmost Reality of all things.
The door of the knowledge of the Ancient of Days being thus closed in the face of all beings, the
Source of infinite grace, according to His saying: His grace hath transcended all things; My grace
hath encompassed them all hath caused those luminous Gems of Holiness to appear out of the
realm of the spirit, in the noble form of the human temple, and be made manifest unto all men, that
they may impart unto the world the mysteries of the unchangeable Being, and tell of the subtleties
of His imperishable Essence. These sanctified Mirrors, these Daysprings of ancient glory are one and
all the Exponents on earth of Him Who is the central Orb of the universe, its Essence and ultimate
Purpose. From Him proceed their knowledge and power; from Him is derived their sovereignty. The
beauty of their countenance is but a reflection of His image, and their revelation a sign of His
deathless glory. They are the Treasuries of divine knowledge, and the Repositories of celestial
wisdom. Through them is transmitted a grace that is infinite, and by them is revealed the light that
can never fade. Even as He hath said: There is no distinction whatsoever between Thee and them;
except that they are Thy servants, and are created of Thee. This is the significance of the tradition:
I am He, Himself, and He is I, myself.
The traditions and sayings that bear direct reference to Our theme are divers and manifold; We
have refrained from quoting them for the sake of brevity. Nay, whatever is in the heavens and
whatever is on the earth is a direct evidence of the revelation within it of the attributes and names
of God, inasmuch as within every atom are enshrined the signs that bear eloquent testimony to the
revelation of that most great Light. Methinks, but for the potency of that revelation, no being could
ever exist. How resplendent the luminaries of knowledge that shine in an atom, and how vast the
oceans of wisdom that surge within a drop! To a supreme degree is this true of man, who, among all
created things, hath been invested with the robe of such gifts, and hath been singled out for the
glory of such distinction. For in him are potentially revealed all the attributes and names of God to a
degree that no other created being hath excelled or surpassed. All these names and attributes are
applicable to him. Even as He hath said: Man is My mystery, and I am his mystery. Manifold are
the verses that have been repeatedly revealed in all the heavenly Books and the holy Scriptures,
expressive of this most subtle and lofty theme. Even as He hath revealed: We will surely show
them Our signs in the world and within themselves.73 Again He saith: And also in your own
selves: will ye not then behold the signs of God?74 And yet again He revealeth: And be ye not like
those who forget God, and whom He hath therefore caused to forget their own selves. 75 In this
connection, He Who is the eternal Kingmay the souls of all that dwell within the mystic
Tabernacle be a sacrifice unto Himhath spoken: He hath known God who hath known himself.
I swear by God, O esteemed and honored friend! Shouldst thou ponder these words in thine
heart, thou wilt of a certainty find the doors of divine wisdom and infinite knowledge flung open
before thy face.
From that which hath been said it becometh evident that all things, in their inmost reality, testify
to the revelation of the names and attributes of God within them. Each according to its capacity,
indicateth, and is expressive of, the knowledge of God. So potent and universal is this revelation,
that it hath encompassed all things, visible and invisible. Thus hath He revealed: Hath aught else
save Thee a power of revelation which is not possessed by Thee, that it could have manifested Thee?
Blind is the eye which doth not perceive Thee. Likewise, hath the eternal King spoken: No thing
have I perceived, except that I perceived God within it, God before it, or God after it. Also in the
tradition of Kumayl it is written: Behold, a light hath shone forth out of the Morn of eternity, and

lo! its waves have penetrated the inmost reality of all men. Man, the noblest and most perfect of all
created things, excelleth them all in the intensity of this revelation, and is a fuller expression of its
glory. And of all men, the most accomplished, the most distinguished and the most excellent are the
Manifestations of the Sun of Truth. Nay, all else besides these Manifestations live by the operation
of their Will, and move and have their being through the outpourings of their grace. But for Thee, I
would have not created the heavens. Nay, all in their holy presence fade into utter nothingness, and
are a thing forgotten. Human tongue can never befittingly sing their praise, and human speech can
never unfold their mystery. These Tabernacles of holiness, these primal Mirrors which reflect the
light of unfading glory, are but expressions of Him Who is the Invisible of the Invisibles. By the
revelation of these gems of divine virtue all the names and attributes of God, such as knowledge and
power, sovereignty and dominion, mercy and wisdom, glory, bounty and grace, are made manifest.
These attributes of God are not and have never been vouchsafed specially unto certain Prophets,
and withheld from others. Nay, all the Prophets of God, His well-favored, His holy, and chosen
Messengers, are, without exception, the bearers of His names, and the embodiments of His
attributes. They only differ in the intensity of their revelation, and the comparative potency of their
light. Even as He hath revealed: Some of the Apostles We have caused to excel the others.76 It hath
therefore become manifest and evident that within the tabernacles of these Prophets and chosen
Ones of God the light of His infinite names and exalted attributes hath been reflected, even though
the light of some of these attributes may or may not be outwardly revealed from these luminous
Temples to the eyes of men. That a certain attribute of God hath not been outwardly manifested by
these Essences of Detachment doth in no wise imply that they Who are the Daysprings of Gods
attributes and the Treasuries of His holy names did not actually possess it. Therefore, these
illuminated Souls, these beauteous Countenances have, each and every one of them, been endowed
with all the attributes of God, such as sovereignty, dominion, and the like, even though to outward
seeming they be shorn of all earthly majesty. To every discerning eye this is evident and manifest; it
requireth neither proof nor evidence.
Yea, inasmuch as the peoples of the world have failed to seek from the luminous and crystal
Springs of divine knowledge the inner meaning of Gods holy words, they therefore have
languished, stricken and sore athirst, in the vale of idle fancy and waywardness. They have strayed
far from the fresh and thirst-subduing waters, and gathered round the salt that burneth bitterly.
Concerning them, the Dove of Eternity hath spoken: And if they see the path of righteousness, they
will not take it for their path; but if they see the path of error, for their path will they take it. This,
because they treated Our signs as lies, and were heedless of them.77
To this testifieth that which hath been witnessed in this wondrous and exalted Dispensation.
Myriads of holy verses have descended from the heaven of might and grace, yet no one hath turned
thereunto, nor ceased to cling to those words of men, not one letter of which they that have spoken
them comprehend. For this reason the people have doubted incontestable truths, such as these, and
caused themselves to be deprived of the Rivn of divine knowledge, and the eternal meads of
celestial wisdom.
And now, to resume Our argument concerning the question: Why is it that the sovereignty of the
Qim, affirmed in the text of recorded traditions, and handed down by the shining stars of the
Muammadan Dispensation, hath not in the least been made manifest? Nay, the contrary hath come
to pass. Have not His disciples and companions been afflicted of men? Are they not still the victims
of the fierce opposition of their enemies? Are they not today leading the life of abased and impotent
mortals? Yea, the sovereignty attributed to the Qim and spoken of in the scriptures is a reality, the
truth of which none can doubt. This sovereignty, however, is not the sovereignty which the minds
of men have falsely imagined. Moreover, the Prophets of old, each and every one, whenever
announcing to the people of their day the advent of the coming Revelation, have invariably and
specifically referred to that sovereignty with which the promised Manifestation must needs be
invested. This is attested by the records of the scriptures of the past. This sovereignty hath not been
solely and exclusively attributed to the Qim. Nay rather, the attribute of sovereignty and all other
names and attributes of God have been and will ever be vouchsafed unto all the Manifestations of
God, before and after Him, inasmuch as these Manifestations, as it hath already been explained, are
the Embodiments of the attributes of God, the Invisible, and the Revealers of the divine mysteries.

Furthermore, by sovereignty is meant the all-encompassing, all-pervading power which is

inherently exercised by the Qim whether or not He appear to the world clothed in the majesty of
earthly dominion. This is solely dependent upon the will and pleasure of the Qim Himself. You
will readily recognize that the terms sovereignty, wealth, life, death, judgment and resurrection,
spoken of by the scriptures of old, are not what this generation hath conceived and vainly imagined.
Nay, by sovereignty is meant that sovereignty which in every dispensation resideth within, and is
exercised by, the person of the Manifestation, the Daystar of Truth. That sovereignty is the spiritual
ascendancy which He exerciseth to the fullest degree over all that is in heaven and on earth, and
which in due time revealeth itself to the world in direct proportion to its capacity and spiritual
receptiveness, even as the sovereignty of Muammad, the Messenger of God, is today apparent and
manifest amongst the people. You are well aware of what befell His Faith in the early days of His
dispensation. What woeful sufferings did the hand of the infidel and erring, the divines of that age
and their associates, inflict upon that spiritual Essence, that most pure and holy Being! How
abundant the thorns and briars which they have strewn over His path! It is evident that wretched
generation, in their wicked and satanic fancy, regarded every injury to that immortal Being as a
means to the attainment of an abiding felicity; inasmuch as the recognized divines of that age, such
as Abdullh-i-Ubayy, Ab-mir, the hermit, Kab-Ibn-i-Ashraf, and Nar-Ibn-i-rith, all treated
Him as an impostor, and pronounced Him a lunatic and a calumniator. Such sore accusations they
brought against Him that in recounting them God forbiddeth the ink to flow, Our pen to move, or
the page to bear them. These malicious imputations provoked the people to arise and torment Him.
And how fierce that torment if the divines of the age be its chief instigators, if they denounce Him
to their followers, cast Him out from their midst, and declare Him a miscreant! Hath not the same
befallen this Servant, and been witnessed by all?
For this reason did Muammad cry out: No Prophet of God hath suffered such harm as I have
suffered. And in the Qurn are recorded all the calumnies and reproaches uttered against Him, as
well as all the afflictions which He suffered. Refer ye thereunto, that haply ye may be informed of
that which hath befallen His Revelation. So grievous was His plight, that for a time all ceased to
hold intercourse with Him and His companions. Whoever associated with Him fell a victim to the
relentless cruelty of His enemies.
We shall cite in this connection only one verse of that Book. Shouldst thou observe it with a
discerning eye, thou wilt, all the remaining days of thy life, lament and bewail the injury of
Muammad, that wronged and oppressed Messenger of God. That verse was revealed at a time
when Muammad languished weary and sorrowful beneath the weight of the opposition of the
people, and of their unceasing torture. In the midst of His agony, the Voice of Gabriel, calling from
the Sadratul-Muntah, was heard saying: But if their opposition be grievous to Theeif Thou
canst, seek out an opening into the earth or a ladder into heaven.78 The implication of this utterance
is that His case had no remedy, that they would not withhold their hands from Him unless He
should hide Himself beneath the depths of the earth, or take His flight unto heaven.
Consider, how great is the change today! Behold, how many are the Sovereigns who bow the
knee before His name! How numerous the nations and kingdoms who have sought the shelter of His
shadow, who bear allegiance to His Faith, and pride themselves therein! From the pulpit-top there
ascendeth today the words of praise which, in utter lowliness, glorify His blessed name; and from
the heights of minarets there resoundeth the call that summoneth the concourse of His people to
adore Him. Even those Kings of the earth who have refused to embrace His Faith and to put off the
garment of unbelief, nonetheless confess and acknowledge the greatness and overpowering majesty
of that Daystar of loving-kindness. Such is His earthly sovereignty, the evidences of which thou dost
on every side behold. This sovereignty must needs be revealed and established either in the lifetime
of every Manifestation of God or after His ascension unto His true habitation in the realms above.
What thou dost witness today is but a confirmation of this truth. That spiritual ascendancy,
however, which is primarily intended, resideth within, and revolveth around Them from eternity
even unto eternity. It can never for a moment be divorced from Them. Its dominion hath
encompassed all that is in heaven and on earth.
The following is an evidence of the sovereignty exercised by Muammad, the Daystar of Truth.
Hast thou not heard how with one single verse He hath sundered light from darkness, the righteous
from the ungodly, and the believing from the infidel? All the signs and allusions concerning the Day

of Judgment, which thou hast heard, such as the raising of the dead, the Day of Reckoning, the Last
Judgment, and others have been made manifest through the revelation of that verse. These revealed
words were a blessing to the righteous who on hearing them exclaimed: O God our Lord, we have
heard, and obeyed. They were a curse to the people of iniquity who, on hearing them, affirmed:
We have heard and rebelled. Those words, sharp as the sword of God, have separated the faithful
from the infidel, and severed father from son. Thou hast surely witnessed how they that have
confessed their faith in Him and they that rejected Him have warred against each other, and sought
one anothers property. How many fathers have turned away from their sons; how many lovers
have shunned their beloved! So mercilessly trenchant was this wondrous sword of God that it cleft
asunder every relationship! On the other hand, consider the welding power of His Word. Observe,
how those in whose midst the Satan of self had for years sown the seeds of malice and hate became
so fused and blended through their allegiance to this wondrous and transcendent Revelation that it
seemed as if they had sprung from the same loins. Such is the binding force of the Word of God,
which uniteth the hearts of them that have renounced all else but Him, who have believed in His
signs, and quaffed from the Hand of glory the Kawthar of Gods holy grace. Furthermore, how
numerous are those peoples of divers beliefs, of conflicting creeds, and opposing temperaments,
who, through the reviving fragrance of the Divine springtime, breathing from the Rivn of God,
have been arrayed with the new robe of divine Unity, and have drunk from the cup of His
This is the significance of the well-known words: The wolf and the lamb shall feed together.79
Behold the ignorance and folly of those who, like the nations of old, are still expecting to witness
the time when these beasts will feed together in one pasture! Such is their low estate. Methinks,
never have their lips touched the cup of understanding, neither have their feet trodden the path of
justice. Besides, of what profit would it be to the world were such a thing to take place? How well
hath He spoken concerning them: Hearts have they, with which they understand not, and eyes
have they with which they see not!
Consider how with this one verse which hath descended from the heaven of the Will of God, the
world and all that is therein have been brought to a reckoning with Him. Whosoever acknowledged
His truth and turned unto Him, his good works outweighed his misdeeds, and all his sins were
remitted and forgiven. Thereby is the truth of these words concerning Him made manifest: Swift is
He in reckoning. Thus God turneth iniquity into righteousness, were ye to explore the realms of
divine knowledge, and fathom the mysteries of His wisdom. In like manner, whosoever partook of
the cup of love, obtained his portion of the ocean of eternal grace and of the showers of everlasting
mercy, and entered into the life of faiththe heavenly and everlasting life. But he that turned away
from that cup was condemned to eternal death. By the terms life and death, spoken of in the
scriptures, is intended the life of faith and the death of unbelief. The generality of the people, owing
to their failure to grasp the meaning of these words, rejected and despised the person of the
Manifestation, deprived themselves of the light of His divine guidance, and refused to follow the
example of that immortal Beauty.
When the light of Qurnic Revelation was kindled within the chamber of Muammads holy
heart, He passed upon the people the verdict of the Last Day, the verdict of resurrection, of
judgment, of life, and of death. Thereupon the standards of revolt were hoisted, and the doors of
derision opened. Thus hath He, the Spirit of God, recorded, as spoken by the infidels: And if thou
shouldst say, After death ye shall surely be raised again, the infidels will certainly exclaim, This is
nothing but manifest sorcery.81 Again He speaketh: If ever thou dost marvel, marvelous surely is
their saying, What! When we have become dust, shall we be restored in a new creation?82 Thus, in
another passage, He wrathfully exclaimeth: Are We wearied out with the first creation? Yet are
they in doubt with regard to a new creation!83
As the commentators of the Qurn and they that follow the letter thereof misapprehended the
inner meaning of the words of God and failed to grasp their essential purpose, they sought to
demonstrate that, according to the rules of grammar, whenever the term idh (meaning if or
when) precedeth the past tense, it invariably hath reference to the future. Later, they were sore
perplexed in attempting to explain those verses of the Book wherein that term did not actually
occur. Even as He hath revealed: And there was a blast on the trumpetlo! it is the threatened
Day! And every soul is summoned to a reckoningwith him an impeller and a witness. In

explaining this and similar verses, they have in some cases argued that the term idh is implied. In
other instances, they have idly contended that whereas the Day of Judgment is inevitable, it hath
therefore been referred to as an event not of the future but of the past. How vain their sophistry!
How grievous their blindness! They refuse to recognize the trumpet-blast which so explicitly in this
text was sounded through the revelation of Muammad. They deprive themselves of the
regenerating Spirit of God that breathed into it, and foolishly expect to hear the trumpet-sound of
the Seraph of God who is but one of His servants! Hath not the Seraph himself, the angel of the
Judgment Day, and his like been ordained by Muammads own utterance? Say: What! Will ye give
that which is for your good in exchange for that which is evil? Wretched is that which ye have
falsely exchanged! Surely ye are a people, evil, in grievous loss.
Nay, by trumpet is meant the trumpet-call of Muammads Revelation, which was sounded in
the heart of the universe, and by resurrection is meant His own rise to proclaim the Cause of God.
He bade the erring and wayward arise and speed out of the sepulchers of their bodies, arrayed them
with the beauteous robe of faith, and quickened them with the breath of a new and wondrous life.
Thus at the hour when Muammad, that divine Beauty, purposed to unveil one of the mysteries
hidden in the symbolic terms resurrection, judgment, paradise, and hell, Gabriel, the Voice of
Inspiration, was heard saying: Erelong will they wag their heads at Thee, and say, When shall this
be? Say: Perchance it is nigh.85 The implications of this verse alone suffice the peoples of the
world, were they to ponder it in their hearts.
Gracious God! How far have that people strayed from the way of God! Although the Day of
Resurrection was ushered in through the Revelation of Muammad, although His light and tokens
had encompassed the earth and all that is therein, yet that people derided Him, gave themselves up
to those idols which the divines of that age, in their vain and idle fancy, had conceived, and deprived
themselves of the light of heavenly grace and of the showers of divine mercy. Yea, the abject beetle
can never scent the fragrance of holiness, and the bat of darkness can never face the splendor of the
Such things have come to pass in the days of every Manifestation of God. Even as Jesus said: Ye
must be born again. Again He saith: Except a man be born of water and of the Spirit, he cannot
enter into the Kingdom of God. That which is born of the flesh is flesh; and that which is born of the
Spirit is spirit.87 The purport of these words is that whosoever in every dispensation is born of the
Spirit and is quickened by the breath of the Manifestation of Holiness, he verily is of those that have
attained unto life and resurrection and have entered into the paradise of the love of God. And
whosoever is not of them, is condemned to death and deprivation, to the fire of unbelief, and
to the wrath of God. In all the scriptures, the books and chronicles, the sentence of death, of fire,
of blindness, of want of understanding and hearing, hath been pronounced against those whose lips
have tasted not the ethereal cup of true knowledge, and whose hearts have been deprived of the
grace of the holy Spirit in their day. Even as it hath been previously recorded: Hearts have they
with which they understand not.88
In another passage of the Gospel it is written: And it came to pass that on a certain day the
father of one of the disciples of Jesus had died. That disciple reporting the death of his father unto
Jesus, asked for leave to go and bury him. Whereupon, Jesus, that Essence of Detachment, answered
and said: Let the dead bury their dead.89
In like manner, two of the people of Kfih went to Al, the Commander of the Faithful. One
owned a house and wished to sell it; the other was to be the purchaser. They had agreed that this
transaction should be effected and the contract be written with the knowledge of Al. He, the
exponent of the law of God, addressing the scribe, said: Write thou: A dead man hath bought from
another dead man a house. That house is bounded by four limits. One extendeth toward the tomb,
the other to the vault of the grave, the third to the ir, the fourth to either Paradise or hell.
Reflect, had these two souls been quickened by the trumpet-call of Al, had they risen from the
grave of error by the power of his love, the judgment of death would certainly not have been
pronounced against them.
In every age and century, the purpose of the Prophets of God and their chosen ones hath been no
other but to affirm the spiritual significance of the terms life, resurrection, and judgment. If
one will ponder but for a while this utterance of Al in his heart, one will surely discover all
mysteries hidden in the terms grave, tomb, ir, paradise and hell. But oh! how strange

and pitiful! Behold, all the people are imprisoned within the tomb of self, and lie buried beneath the
nethermost depths of worldly desire! Wert thou to attain to but a dewdrop of the crystal waters of
divine knowledge, thou wouldst readily realize that true life is not the life of the flesh but the life of
the spirit. For the life of the flesh is common to both men and animals, whereas the life of the spirit
is possessed only by the pure in heart who have quaffed from the ocean of faith and partaken of the
fruit of certitude. This life knoweth no death, and this existence is crowned by immortality. Even as
it hath been said: He who is a true believer liveth both in this world and in the world to come. If
by life be meant this earthly life, it is evident that death must needs overtake it.
Similarly, the records of all the scriptures bear witness to this lofty truth and this most exalted
word. Moreover, this verse of the Qurn, revealed concerning amzih, the Prince of Martyrs,
and Ab-Jahl, is a luminous evidence and sure testimony of the truth of Our saying: Shall the dead,
whom We have quickened, and for whom We have ordained a light whereby he may walk among
men, be like him, whose likeness is in the darkness, whence he will not come forth? 91 This verse
descended from the heaven of the Primal Will at a time when amzih had already been invested
with the sacred mantle of faith, and Ab-Jahl had waxed relentless in his opposition and unbelief.
From the Wellspring of omnipotence and the Source of eternal holiness, there came the judgment
that conferred everlasting life upon amzih, and condemned Ab-Jahl to eternal damnation. This
was the signal that caused the fires of unbelief to glow with the hottest flame in the heart of the
infidels, and provoked them openly to repudiate His truth. They loudly clamored: When did
amzih die? When was he risen? At what hour was such a life conferred upon him? As they
understood not the significance of these noble sayings, nor sought enlightenment from the
recognized expounders of the Faith, that these might confer a sprinkling of the Kawthar of divine
knowledge upon them, therefore such fires of mischief were kindled amongst men.
Thou dost witness today how, notwithstanding the radiant splendor of the Sun of divine
knowledge, all the people, whether high or low, have clung to the ways of those abject
manifestations of the Prince of Darkness. They continually appeal to them for aid in unraveling the
intricacies of their Faith, and, owing to lack of knowledge, they make such replies as can in no wise
damage their fame and fortune. It is evident that these souls, vile and miserable as the beetle itself,
have had no portion of the musk-laden breeze of eternity, and have never entered the Rivn of
heavenly delight. How, therefore, can they impart unto others the imperishable fragrance of
holiness? Such is their way, and such will it remain forever. Only those will attain to the knowledge
of the Word of God that have turned unto Him, and repudiated the manifestations of Satan. Thus
God hath reaffirmed the law of the day of His Revelation, and inscribed it with the pen of power
upon the mystic Tablet hidden beneath the veil of celestial glory. Wert thou to heed these words,
wert thou to ponder their outward and inner meaning in thy heart, thou wouldst seize the
significance of all the abstruse problems which, in this day, have become insuperable barriers
between men and the knowledge of the Day of Judgment. Then wilt thou have no more questions to
perplex thee. We fain would hope that, God willing, thou wilt not return, deprived and still athirst,
from the shores of the ocean of divine mercy, nor come back destitute from the imperishable
Sanctuary of thy hearts desire. Let it now be seen what thy search and endeavors will achieve.
To resume: Our purpose in setting forth these truths hath been to demonstrate the sovereignty of
Him Who is the King of kings. Be fair: Is this sovereignty which, through the utterance of one
Word, hath manifested such pervading influence, ascendancy, and awful majesty, is this sovereignty
superior, or is the worldly dominion of these kings of the earth who, despite their solicitude for their
subjects and their help of the poor, are assured only of an outward and fleeting allegiance, while in
the hearts of men they inspire neither affection nor respect? Hath not that sovereignty, through the
potency of one word, subdued, quickened, and revitalized the whole world? What! Can the lowly
dust compare with Him Who is the Lord of Lords? What tongue dare utter the immensity of
difference that lieth between them? Nay, all comparison falleth short in attaining the hallowed
sanctuary of His sovereignty. Were man to reflect, he would surely perceive that even the servant of
His threshold ruleth over all created things! This hath already been witnessed, and will in future be
made manifest.
This is but one of the meanings of the spiritual sovereignty which We have set forth in
accordance with the capacity and receptiveness of the people. For He, the Mover of all beings, that
glorified Countenance, is the source of such potencies as neither this wronged One can reveal, nor

this unworthy people comprehend. Immensely exalted is He above mens praise of His sovereignty;
glorified is He beyond that which they attribute unto Him!
And now, ponder this in thine heart: Were sovereignty to mean earthly sovereignty and worldly
dominion, were it to imply the subjection and external allegiance of all the peoples and kindreds of
the earthwhereby His loved ones should be exalted and be made to live in peace, and His enemies
be abased and tormentedsuch form of sovereignty would not be true of God Himself, the Source of
all dominion, Whose majesty and power all things testify. For, dost thou not witness how the
generality of mankind is under the sway of His enemies? Have they not all turned away from the
path of His good-pleasure? Have they not done that which He hath forbidden, and left undone, nay
repudiated and opposed, those things which He hath commanded? Have not His friends ever been
the victims of the tyranny of His foes? All these things are more obvious than even the splendor of
the noontide sun.
Know, therefore, O questioning seeker, that earthly sovereignty is of no worth, nor will it ever
be, in the eyes of God and His chosen Ones. Moreover, if ascendancy and dominion be interpreted to
mean earthly supremacy and temporal power, how impossible will it be for thee to explain these
verses: And verily Our host shall conquer.92 Fain would they put out Gods light with their
mouths: But God hath willed to perfect His light, albeit the infidels abhor it.93 He is the Dominant,
above all things. Similarly, most of the Qurn testifieth to this truth.
Were the idle contention of these foolish and despicable souls to be true, they would have none
other alternative than to reject all these holy utterances and heavenly allusions. For no warrior
could be found on earth more excellent and nearer to God than usayn, son of Al, so peerless and
incomparable was he. There was none to equal or to match him in the world. Yet, thou must have
heard what befell him. Gods malison on the head of the people of tyranny!94
Were the verse And verily Our host shall conquer to be literally interpreted, it is evident that it
would in no wise be applicable to the chosen Ones of God and His hosts, inasmuch as usayn,
whose heroism was manifest as the sun, crushed and subjugated, quaffed at last the cup of
martyrdom in Karbil, the land of aff. Similarly, the sacred verse Fain would they put out Gods
light with their mouths: But God hath willed to perfect His light, albeit the infidels abhor it. Were it
to be literally interpreted it would never correspond with the truth. For in every age the light of God
hath, to outward seeming, been quenched by the peoples of the earth, and the Lamps of God
extinguished by them. How then could the ascendancy of the sovereignty of these Lamps be
explained? What could the potency of Gods will to perfect His light signify? As hath already been
witnessed, so great was the enmity of the infidels, that none of these divine Luminaries ever found a
place for shelter, or tasted of the cup of tranquillity. So heavily were they oppressed, that the least of
men inflicted upon these Essences of being whatsoever he listed. These sufferings have been
observed and measured by the people. How, therefore, can such people be capable of understanding
and expounding these words of God, these verses of everlasting glory?
But the purpose of these verses is not what they have imagined. Nay, the terms ascendancy,
power, and authority imply a totally different station and meaning. For instance, consider the
pervading power of those drops of the blood of usayn which besprinkled the earth. What
ascendancy and influence hath the dust itself, through the sacredness and potency of that blood,
exercised over the bodies and souls of men! So much so, that he who sought deliverance from his
ills, was healed by touching the dust of that holy ground, and whosoever, wishing to protect his
property, treasured with absolute faith and understanding, a little of that holy earth within his
house, safeguarded all his possessions. These are the outward manifestations of its potency. And
were We to recount its hidden virtues they would assuredly say: He verily hath considered the dust
to be the Lord of Lords, and hath utterly forsaken the Faith of God.
Furthermore, call to mind the shameful circumstances that have attended the martyrdom of
usayn. Reflect upon his loneliness, how, to outer seeming, none could be found to aid him, none to
take up his body and bury it. And yet, behold how numerous, in this day, are those who from the
uttermost corners of the earth don the garb of pilgrimage, seeking the site of his martyrdom, that
there they may lay their heads upon the threshold of his shrine! Such is the ascendancy and power
of God! Such is the glory of His dominion and majesty!
Think not that because these things have come to pass after usayns martyrdom, therefore all
this glory hath been of no profit unto him. For that holy soul is immortal, liveth the life of God, and

abideth within the retreats of celestial glory upon the Sadrih of heavenly reunion. These Essences of
being are the shining Exemplars of sacrifice. They have offered, and will continue to offer up their
lives, their substance, their souls, their spirit, their all, in the path of the Well-Beloved. By them, no
station, however exalted, could be more dearly cherished. For lovers have no desire but the goodpleasure of their Beloved, and have no aim except reunion with Him.
Should We wish to impart unto thee a glimmer of the mysteries of usayns martyrdom, and
reveal unto thee the fruits thereof, these pages could never suffice, nor exhaust their meaning. Our
hope is that, God willing, the breeze of mercy may blow, and the divine Springtime clothe the tree
of being with the robe of a new life; so that we may discover the mysteries of divine Wisdom, and,
through His providence, be made independent of the knowledge of all things. We have, as yet,
descried none but a handful of souls, destitute of all renown, who have attained unto this station.
Let the future disclose what the Judgment of God will ordain, and the Tabernacle of His decree
reveal. In such wise We recount unto thee the wonders of the Cause of God, and pour out into thine
ears the strains of heavenly melody, that haply thou mayest attain unto the station of true
knowledge, and partake of the fruit thereof. Therefore, know thou of a certainty that these
Luminaries of heavenly majesty, though their dwelling be in the dust, yet their true habitation is the
seat of glory in the realms above. Though bereft of all earthly possessions, yet they soar in the
realms of immeasurable riches. And whilst sore tried in the grip of the enemy, they are seated on the
right hand of power and celestial dominion. Amidst the darkness of their abasement there shineth
upon them the light of unfading glory, and upon their helplessness are showered the tokens of an
invincible sovereignty.
Thus Jesus, Son of Mary, whilst seated one day and speaking in the strain of the Holy Spirit,
uttered words such as these: O people! My food is the grass of the field, wherewith I satisfy my
hunger. My bed is the dust, my lamp in the night the light of the moon, and my steed my own feet.
Behold, who on earth is richer than I? By the righteousness of God! Thousands of treasures circle
round this poverty, and a myriad kingdoms of glory yearn for such abasement! Shouldst thou attain
to a drop of the ocean of the inner meaning of these words, thou wouldst surely forsake the world
and all that is therein, and, as the Phoenix, wouldst consume thyself in the flames of the undying
In like manner, it is related that on a certain day, one of the companions of diq complained of
his poverty before him. Whereupon, diq, that immortal beauty, made reply: Verily thou art rich,
and hast drunk the draft of wealth. That poverty-stricken soul was perplexed at the words uttered
by that luminous countenance, and said: Where are my riches, I who stand in need of a single
coin? diq thereupon observed: Dost thou not possess our love? He replied: Yea, I possess it, O
thou scion of the Prophet of God! And diq asked him saying: Exchangest thou this love for one
thousand dinars? He answered: Nay, never will I exchange it, though the world and all that is
therein be given me! Then diq remarked: How can he who possesses such a treasure be called
This poverty and these riches, this abasement and glory, this dominion, power, and the like, upon
which the eyes and hearts of these vain and foolish souls are setall these things fade into utter
nothingness in that Court! Even as He hath said: O men! Ye are but paupers in need of God; but
God is the Rich, the Self-Sufficing.95 By riches therefore is meant independence of all else but
God, and by poverty the lack of things that are of God.
Similarly, call thou to mind the day when the Jews, who had surrounded Jesus, Son of Mary, were
pressing Him to confess His claim of being the Messiah and Prophet of God, so that they might
declare Him an infidel and sentence Him to death. Then they led Him away, He Who was the
Daystar of the heaven of divine Revelation, unto Pilate and Caiaphas, who was the leading divine of
that age. The chief priests were all assembled in the palace, also a multitude of people who had
gathered to witness His sufferings, to deride and injure Him. Though they repeatedly questioned
Him, hoping that He would confess His claim, yet Jesus held His peace and spake not. Finally, an
accursed of God arose and, approaching Jesus, adjured Him saying: Didst thou not claim to be the
Divine Messiah? Didst thou not say, I am the King of Kings, My word is the Word of God, and I am
the breaker of the Sabbath day? Thereupon Jesus lifted up His head and said: Beholdest thou not
the Son of Man sitting on the right hand of power and might? These were His words, and yet
consider how to outward seeming He was devoid of all power except that inner power which was of

God and which had encompassed all that is in heaven and on earth. How can I relate all that befell
Him after He spoke these words? How shall I describe their heinous behavior towards Him? They at
last heaped on His blessed Person such woes that He took His flight unto the fourth Heaven.
It is also recorded in the Gospel according to St. Luke, that on a certain day Jesus passed by a Jew
who was sick of the palsy, and lay upon a couch. When the Jew saw Him, he recognized Him, and
cried out for His help. Jesus said unto him: Arise from thy bed; thy sins are forgiven thee. Certain
of the Jews, standing by, protested saying: Who can forgive sins, but God alone? And immediately
He perceived their thoughts, Jesus answering said unto them: Whether is it easier to say to the sick
of the palsy, arise, and take up thy bed, and walk; or to say, thy sins are forgiven thee? that ye may
know that the Son of Man hath power on earth to forgive sins. This is the real sovereignty, and
such is the power of Gods chosen Ones! All these things which We have repeatedly mentioned, and
the details which We have cited from divers sources, have no other purpose but to enable thee to
grasp the meaning of the allusions in the utterances of the chosen Ones of God, lest certain of these
utterances cause thy feet to falter and thy heart to be dismayed.
Thus with steadfast steps we may tread the Path of certitude, that perchance the breeze that
bloweth from the meads of the good-pleasure of God may waft upon us the sweet savors of divine
acceptance, and cause us, vanishing mortals that we are, to attain unto the Kingdom of everlasting
glory. Then wilt thou comprehend the inner meaning of sovereignty and the like, spoken of in the
traditions and scriptures. Furthermore, it is already evident and known unto thee that those things
to which the Jews and the Christians have clung, and the cavilings which they heaped upon the
Beauty of Muammad, the same have in this day been upheld by the people of the Qurn, and been
witnessed in their denunciations of the Point of the Baynmay the souls of all that dwell within
the kingdom of divine Revelations be a sacrifice unto Him! Behold their folly: they utter the
selfsame words, uttered by the Jews of old, and know it not! How well and true are His words
concerning them: Leave them to entertain themselves with their cavilings!97 As Thou livest, O
Muammad! they are seized by the frenzy of their vain fancies.
When the Unseen, the Eternal, the divine Essence, caused the Daystar of Muammad to rise
above the horizon of knowledge, among the cavils which the Jewish divines raised against Him was
that after Moses no Prophet should be sent of God. Yea, mention hath been made in the scriptures of
a Soul Who must needs be made manifest and Who will advance the Faith, and promote the
interests of the people, of Moses, so that the Law of the Mosaic Dispensation may encompass the
whole earth. Thus hath the King of eternal glory referred in His Book to the words uttered by those
wanderers in the vale of remoteness and error: The hand of God, say the Jews, is chained up.
Chained up be their own hands! And for that which they have said, they were accursed. Nay,
outstretched are both His hands!99 The hand of God is above their hands.100
Although the commentators of the Qurn have related in divers manners the circumstances
attending the revelation of this verse, yet thou shouldst endeavor to apprehend the purpose thereof.
He saith: How false is that which the Jews have imagined! How can the hand of Him Who is the
King in truth, Who caused the countenance of Moses to be made manifest, and conferred upon Him
the robe of Prophethoodhow can the hand of such a One be chained and fettered? How can He be
conceived as powerless to raise up yet another Messenger after Moses? Behold the absurdity of their
saying; how far it hath strayed from the path of knowledge and understanding! Observe how in this
day also, all these people have occupied themselves with such foolish absurdities. For over a
thousand years they have been reciting this verse, and unwittingly pronouncing their censure
against the Jews, utterly unaware that they themselves, openly and privily, are voicing the
sentiments and belief of the Jewish people! Thou art surely aware of their idle contention, that all
Revelation is ended, that the portals of Divine mercy are closed, that from the daysprings of eternal
holiness no sun shall rise again, that the Ocean of everlasting bounty is forever stilled, and that out
of the Tabernacle of ancient glory the Messengers of God have ceased to be made manifest. Such is
the measure of the understanding of these small-minded, contemptible people. These people have
imagined that the flow of Gods all-encompassing grace and plenteous mercies, the cessation of
which no mind can contemplate, has been halted. From every side they have risen and girded up the
loins of tyranny, and exerted the utmost endeavor to quench with the bitter waters of their vain
fancy the flame of Gods Burning Bush, oblivious that the globe of power shall within its own
mighty stronghold protect the Lamp of God. The utter destitution into which this people have fallen

doth surely suffice them, inasmuch as they have been deprived of the recognition of the essential
Purpose and the knowledge of the Mystery and Substance of the Cause of God. For the highest and
most excelling grace bestowed upon men is the grace of attaining unto the Presence of God and of
His recognition, which has been promised unto all people. This is the utmost degree of grace
vouchsafed unto man by the All-Bountiful, the Ancient of Days, and the fullness of His absolute
bounty upon His creatures. Of this grace and bounty none of this people hath partaken, neither have
they been honored with this most exalted distinction. How numerous are those revealed verses
which explicitly bear witness unto this most weighty truth and exalted Theme! And yet they have
rejected it, and, after their own desire, misconstrued its meaning. Even as He hath revealed: As for
those who believe not in the signs of God, or that they shall ever meet Him, these of My mercy shall
despair, and for them doth a grievous chastisement await.101 Also He saith: They who bear in mind
that they shall attain unto the Presence of their Lord, and that unto Him shall they return.102 Also
in another instance He saith: They who held it as certain that they must meet God, said, How oft,
by Gods will, hath a small host vanquished a numerous host!103 In yet another instance He
revealeth: Let him then who hopeth to attain the presence of his Lord work a righteous work. 104
And also He saith: He ordereth all things. He maketh His signs clear, that ye may have firm faith in
attaining the presence of your Lord.105
This people have repudiated all these verses, that unmistakably testify to the reality of
attainment unto the Divine Presence. No theme hath been more emphatically asserted in the holy
scriptures. Notwithstanding, they have deprived themselves of this lofty and most exalted rank, this
supreme and glorious station. Some have contended that by attainment unto the Divine Presence
is meant the Revelation of God in the Day of Resurrection. Should they assert that the
Revelation of God signifieth a Universal Revelation, it is clear and evident that such revelation
already existeth in all things. The truth of this We have already established, inasmuch as We have
demonstrated that all things are the recipients and revealers of the splendors of that ideal King, and
that the signs of the revelation of that Sun, the Source of all splendor, exist and are manifest in the
mirrors of beings. Nay, were man to gaze with the eye of divine and spiritual discernment, he will
readily recognize that nothing whatsoever can exist without the revelation of the splendor of God,
the ideal King. Consider how all created things eloquently testify to the revelation of that inner
Light within them. Behold how within all things the portals of the Rivn of God are opened, that
seekers may attain the cities of understanding and wisdom, and enter the gardens of knowledge and
power. Within every garden they will behold the mystic bride of inner meaning enshrined within
the chambers of utterance in the utmost grace and fullest adornment. Most of the verses of the
Qurn indicate, and bear witness to, this spiritual theme. The verse: Neither is there aught which
doth not celebrate His praise106 is eloquent testimony thereto; and We noted all things and wrote
them down,107 a faithful witness thereof. Now, if by attainment unto the Presence of God is meant
attainment unto the knowledge of such revelation, it is evident that all men have already attained
unto the presence of the unchangeable Countenance of that peerless King. Why, then, restrict such
revelation to the Day of Resurrection?
And were they to maintain that by divine Presence is meant the Specific Revelation of God,
expressed by certain fs as the Most Holy Outpouring, if this be in the Essence Itself, it is
evident that it hath been eternally in the divine Knowledge. Assuming the truth of this hypothesis,
attainment unto the divine Presence is in this sense obviously possible to no one, inasmuch as this
revelation is confined to the innermost Essence, unto which no man can attain. The way is barred,
and all seeking rejected. The minds of the favorites of heaven, however high they soar, can never
attain this station, how much less the understanding of obscured and limited minds.
And were they to say that by divine Presence is meant the Secondary Revelation of God,
interpreted as the Holy Outpouring, this is admittedly applicable to the world of creation, that is,
in the realm of the primal and original manifestation of God. Such revelation is confined to His
Prophets and chosen Ones, inasmuch as none mightier than they hath come to exist in the world of
being. This truth all recognize, and bear witness thereto. These Prophets and chosen Ones of God
are the recipients and revealers of all the unchangeable attributes and names of God. They are the
mirrors that truly and faithfully reflect the light of God. Whatsoever is applicable to them is in
reality applicable to God, Himself, Who is both the Visible and the Invisible. The knowledge of Him,
Who is the Origin of all things, and attainment unto Him, are impossible save through knowledge

of, and attainment unto, these luminous Beings who proceed from the Sun of Truth. By attaining,
therefore, to the presence of these holy Luminaries, the Presence of God Himself is attained. From
their knowledge, the knowledge of God is revealed, and from the light of their countenance, the
splendor of the Face of God is made manifest. Through the manifold attributes of these Essences of
Detachment, Who are both the first and the last, the seen and the hidden, it is made evident that He
Who is the Sun of Truth is the First and the Last, the Seen, and the Hidden.108 Likewise the other
lofty names and exalted attributes of God. Therefore, whosoever, and in whatever Dispensation,
hath recognized and attained unto the presence of these glorious, these resplendent and most
excellent Luminaries, hath verily attained unto the Presence of God Himself, and entered the city
of eternal and immortal life. Attainment unto such presence is possible only in the Day of
Resurrection, which is the Day of the rise of God Himself through His all-embracing Revelation.
This is the meaning of the Day of Resurrection, spoken of in all the scriptures, and announced
unto all people. Reflect, can a more precious, a mightier, and more glorious day than this be
conceived, so that man should willingly forego its grace, and deprive himself of its bounties, which
like unto vernal showers are raining from the heaven of mercy upon all mankind? Having thus
conclusively demonstrated that no day is greater than this Day, and no revelation more glorious
than this Revelation, and having set forth all these weighty and infallible proofs which no
understanding mind can question, and no man of learning overlook, how can man possibly, through
the idle contention of the people of doubt and fancy, deprive himself of such a bountiful grace?
Have they not heard the well-known tradition: When the Qim riseth, that day is the Day of
Resurrection? In like manner, the Imms, those unquenchable lights of divine guidance, have
interpreted the verse: What can such expect but that God should come down to them
overshadowed with clouds,109a sign which they have unquestionably regarded as one of the
features of the Day of Resurrectionas referring to the Qim and His manifestation.
Strive, therefore, O my brother, to grasp the meaning of Resurrection, and cleanse thine ears
from the idle sayings of these rejected people. Shouldst thou step into the realm of complete
detachment, thou wilt readily testify that no day is mightier than this Day, and that no resurrection
more awful than this Resurrection can ever be conceived. One righteous work performed in this
Day, equaleth all the virtuous acts which for myriads of centuries men have practicednay, We ask
forgiveness of God for such a comparison! For verily the reward which such a deed deserveth is
immensely beyond and above the estimate of men. Inasmuch as these undiscerning and wretched
souls have failed to apprehend the true meaning of Resurrection and of the attainment unto the
divine Presence, they therefore have remained utterly deprived of the grace thereof. Although the
sole and fundamental purpose of all learning, and the toil and labor thereof, is attainment unto, and
the recognition of, this station, yet they are all immersed in the pursuit of their material studies.
They deny themselves every moment of leisure, and utterly ignore Him, Who is the Essence of all
learning, and the one Object of their quest! Methinks, their lips have never touched the cup of divine
Knowledge, nor do they seem to have attained even a dewdrop of the showers of heavenly grace.
Consider, how can he that faileth in the day of Gods Revelation to attain unto the grace of the
Divine Presence and to recognize His Manifestation, be justly called learned, though he may have
spent aeons in the pursuit of knowledge, and acquired all the limited and material learning of men?
It is surely evident that he can in no wise be regarded as possessed of true knowledge. Whereas, the
most unlettered of all men, if he be honored with this supreme distinction, he verily is accounted as
one of those divinely learned men whose knowledge is of God; for such a man hath attained the
acme of knowledge, and hath reached the furthermost summit of learning.
This station is also one of the signs of the Day of Revelation; even as it is said: The abased
amongst you, He shall exalt; and they that are exalted, He shall abase. And likewise, He hath
revealed in the Qurn: And We desire to show favor to those who were brought low in the land,
and to make them spiritual leaders among men, and to make of them Our heirs.110 It hath been
witnessed in this day how many of the divines, owing to their rejection of the Truth, have fallen
into, and abide within, the uttermost depths of ignorance, and whose names have been effaced from
the scroll of the glorious and learned. And how many of the ignorant who, by reason of their
acceptance of the Faith, have soared aloft and attained the high summit of knowledge, and whose
names have been inscribed by the Pen of Power upon the Tablet of divine Knowledge. Thus, What
He pleaseth will God abrogate or confirm: for with Him is the Source of Revelation. Therefore, it

hath been said: To seek evidence, when the Proof hath been established is but an unseemly act, and
to be busied with the pursuit of knowledge when the Object of all learning hath been attained is
truly blameworthy. Say O people of the earth! Behold this flamelike Youth that speedeth across the
limitless profound of the Spirit, heralding unto you the tidings: Lo: the Lamp of God is shining,
and summoning you to heed His Cause which, though hidden beneath the veils of ancient splendor,
shineth in the land of Irq above the dayspring of eternal holiness.
O my friend, were the bird of thy mind to explore the heavens of the Revelation of the Qurn,
were it to contemplate the realm of divine knowledge unfolded therein, thou wouldst assuredly find
unnumbered doors of knowledge set open before thee. Thou wouldst certainly recognize that all
these things which have in this day hindered this people from attaining the shores of the ocean of
eternal grace, the same things in the Muammadan Dispensation prevented the people of that age
from recognizing that divine Luminary, and from testifying to His truth. Thou wilt also apprehend
the mysteries of return and revelation, and wilt securely abide within the loftiest chambers of
certitude and assurance.
And it came to pass that on a certain day a number of the opponents of that peerless Beauty,
those that had strayed far from Gods imperishable Sanctuary, scornfully spoke these words unto
Muammad: Verily, God hath entered into a covenant with us that we are not to credit an apostle
until he present us a sacrifice which fire out of heaven shall devour.112 The purport of this verse is
that God hath covenanted with them that they should not believe in any messenger unless he work
the miracle of Abel and Cain, that is, offer a sacrifice, and the fire from heaven consume it; even as
they had heard it recounted in the story of Abel, which story is recorded in the scriptures. To this,
Muammad, answering, said: Already have Apostles before me come to you with sure testimonies,
and with that of which ye speak. Wherefore slew ye them? Tell me, if ye are men of truth.113 And
now, be fair; How could those people living in the days of Muammad have existed, thousands of
years before, in the age of Adam or other Prophets? Why should Muammad, that Essence of
truthfulness, have charged the people of His day with the murder of Abel or other Prophets? Thou
hast none other alternative except to regard Muammad as an impostor or a foolwhich God
forbid!or to maintain that those people of wickedness were the selfsame people who in every age
opposed and caviled at the Prophets and Messengers of God, till they finally caused them all to
suffer martyrdom.
Ponder this in thine heart, that the sweet gales of divine knowledge, blowing from the meads of
mercy, may waft upon thee the fragrance of the Beloveds utterance, and cause thy soul to attain the
Rivn of understanding. As the wayward of every age have failed to fathom the deeper import of
these weighty and pregnant utterances, and imagined the answer of the Prophets of God to be
irrelevant to the questions they asked them, they therefore have attributed ignorance and folly to
those Essences of knowledge and understanding.
Likewise, Muammad, in another verse, uttereth His protest against the people of that age. He
saith: Although they had before prayed for victory over those who believed not, yet when there
came unto them, He of Whom they had knowledge, they disbelieved in Him. The curse of God on
the infidels!114 Reflect how this verse also implieth that the people living in the days of Muammad
were the same people who in the days of the Prophets of old contended and fought in order to
promote the Faith, and teach the Cause, of God. And yet, how could the generations living at the
time of Jesus and Moses, and those who lived in the days of Muammad, be regarded as being
actually one and the same people? Moreover, those whom they had formerly known were Moses,
the Revealer of the Pentateuch, and Jesus, the Author of the Gospel. Notwithstanding, why did
Muammad say: When He of Whom they had knowledge came unto themthat is Jesus or
Mosesthey disbelieved in Him? Was not Muammad to outward seeming called by a different
name? Did He not come forth out of a different city? Did He not speak a different language, and
reveal a different Law? How then can the truth of this verse be established, and its meaning be made
Strive therefore to comprehend the meaning of return which hath been so explicitly revealed in
the Qurn itself, and which none hath as yet understood. What sayest thou? If thou sayest that
Muammad was the return of the Prophets of old, as is witnessed by this verse, His Companions
must likewise be the return of the bygone Companions, even as the return of the former people
is clearly attested by the text of the above-mentioned verses. And if thou deniest this, thou hast

surely repudiated the truth of the Qurn, the surest testimony of God unto men. In like manner,
endeavor to grasp the significance of return, revelation, and resurrection, as witnessed in the
days of the Manifestations of the divine Essence, that thou mayest behold with thine own eyes the
return of the holy souls into sanctified and illumined bodies, and mayest wash away the dust of
ignorance, and cleanse the darkened self with the waters of mercy flowing from the Source of divine
Knowledge; that perchance thou mayest, through the power of God and the light of divine guidance,
distinguish the Morn of everlasting splendor from the darksome night of error.
Furthermore, it is evident to thee that the Bearers of the trust of God are made manifest unto the
peoples of the earth as the Exponents of a new Cause and the Bearers of a new Message. Inasmuch
as these Birds of the Celestial Throne are all sent down from the heaven of the Will of God, and as
they all arise to proclaim His irresistible Faith, they therefore are regarded as one soul and the same
person. For they all drink from the one Cup of the love of God, and all partake of the fruit of the
same Tree of Oneness. These Manifestations of God have each a twofold station. One is the station
of pure abstraction and essential unity. In this respect, if thou callest them all by one name, and dost
ascribe to them the same attribute, thou hast not erred from the truth. Even as He hath revealed:
No distinction do We make between any of His Messengers!115 For they one and all summon the
people of the earth to acknowledge the Unity of God, and herald unto them the Kawthar of an
infinite grace and bounty. They are all invested with the robe of Prophethood, and honored with the
mantle of glory. Thus hath Muammad, the Point of the Qurn, revealed: I am all the Prophets.
Likewise, He saith: I am the first Adam, Noah, Moses, and Jesus. Similar statements have been
made by Al. Sayings such as this, which indicate the essential unity of those Exponents of Oneness,
have also emanated from the Channels of Gods immortal utterance, and the Treasuries of the gems
of divine knowledge, and have been recorded in the scriptures. These Countenances are the
recipients of the Divine Command, and the daysprings of His Revelation. This Revelation is exalted
above the veils of plurality and the exigencies of number. Thus He saith: Our Cause is but one.116
Inasmuch as the Cause is one and the same, the Exponents thereof also must needs be one and the
same. Likewise, the Imms of the Muammadan Faith, those lamps of certitude, have said:
Muammad is our first, Muammad our last, Muammad our all.
It is clear and evident to thee that all the Prophets are the Temples of the Cause of God, Who
have appeared clothed in divers attire. If thou wilt observe with discriminating eyes, thou wilt
behold them all abiding in the same tabernacle, soaring in the same heaven, seated upon the same
throne, uttering the same speech, and proclaiming the same Faith. Such is the unity of those
Essences of being, those Luminaries of infinite and immeasurable splendor. Wherefore, should one
of these Manifestations of Holiness proclaim saying: I am the return of all the Prophets, He verily
speaketh the truth. In like manner, in every subsequent Revelation, the return of the former
Revelation is a fact, the truth of which is firmly established. Inasmuch as the return of the Prophets
of God, as attested by verses and traditions, hath been conclusively demonstrated, the return of their
chosen ones also is therefore definitely proven. This return is too manifest in itself to require any
evidence or proof. For instance, consider that among the Prophets was Noah. When He was invested
with the robe of Prophethood, and was moved by the Spirit of God to arise and proclaim His Cause,
whoever believed in Him and acknowledged His Faith was endowed with the grace of a new life. Of
him it could be truly said that he was reborn and revived, inasmuch as previous to his belief in God
and his acceptance of His Manifestation, he had set his affections on the things of the world, such as
attachment to earthly goods, to wife, children, food, drink, and the like, so much so that in the
daytime and in the night-season his one concern had been to amass riches and procure for himself
the means of enjoyment and pleasure. Aside from these things, before his partaking of the reviving
waters of faith, he had been so wedded to the traditions of his forefathers, and so passionately
devoted to the observance of their customs and laws, that he would have preferred to suffer death
rather than violate one letter of those superstitious forms and manners current amongst his people.
Even as the people have cried: Verily we found our fathers with a faith, and verily, in their
footsteps we follow.117
These same people, though wrapt in all these veils of limitation, and despite the restraint of such
observances, as soon as they drank the immortal draft of faith, from the cup of certitude, at the hand
of the Manifestation of the All-Glorious, were so transformed that they would renounce for His sake
their kindred, their substance, their lives, their beliefs, yea, all else save God! So overpowering was

their yearning for God, so uplifting their transports of ecstatic delight, that the world and all that is
therein faded before their eyes into nothingness. Have not this people exemplified the mysteries of
rebirth and return? Hath it not been witnessed that these same people, ere they were endued
with the new and wondrous grace of God, sought through innumerable devices to ensure the
protection of their lives against destruction? Would not a thorn fill them with terror, and the sight
of a fox put them to flight? But once having been honored with Gods supreme distinction, and
having been vouchsafed His bountiful grace, they would, if they were able, have freely offered up
ten thousand lives in His path! Nay, their blessed souls, contemptuous of the cage of their bodies,
would yearn for deliverance. A single warrior of that host would face and fight a multitude! And
yet, how could they, but for the transformation wrought in their lives, be capable of manifesting
such deeds which are contrary to the ways of men and incompatible with their worldly desires?
It is evident that nothing short of this mystic transformation could cause such spirit and
behavior, so utterly unlike their previous habits and manners, to be made manifest in the world of
being. For their agitation was turned into peace, their doubt into certitude, their timidity into
courage. Such is the potency of the Divine Elixir, which, swift as the twinkling of an eye,
transmuteth the souls of men!
For instance, consider the substance of copper. Were it to be protected in its own mine from
becoming solidified, it would, within the space of seventy years, attain to the state of gold. There are
some, however, who maintain that copper itself is gold, which by becoming solidified is in a
diseased condition, and hath not therefore reached its own state.
Be that as it may, the real elixir will, in one instant, cause the substance of copper to attain the
state of gold, and will traverse the seventy-year stages in a single moment. Could this gold be called
copper? Could it be claimed that it hath not attained the state of gold, whilst the touchstone is at
hand to assay it and distinguish it from copper?
Likewise, these souls, through the potency of the Divine Elixir, traverse, in the twinkling of an
eye, the world of dust and advance into the realm of holiness; and with one step cover the earth of
limitations and reach the domain of the Placeless. It behooveth thee to exert thine utmost to attain
unto this Elixir which, in one fleeting breath, causeth the west of ignorance to reach the east of
knowledge, illuminates the darkness of night with the resplendence of the morn, guideth the
wanderer in the wilderness of doubt to the wellspring of the Divine Presence and Fount of certitude,
and conferreth upon mortal souls the honor of acceptance into the Rivn of immortality. Now,
could this gold be thought to be copper, these people could likewise be thought to be the same as
before they were endowed with faith.
O brother, behold how the inner mysteries of rebirth, of return, and of resurrection have
each, through these all-sufficing, these unanswerable, and conclusive utterances, been unveiled and
unraveled before thine eyes. God grant that through His gracious and invisible assistance, thou
mayest divest thy body and soul of the old garment, and array thyself with the new and
imperishable attire.
Therefore, those who in every subsequent Dispensation preceded the rest of mankind in
embracing the Faith of God, who quaffed the clear waters of knowledge at the hand of the divine
Beauty, and attained the loftiest summits of faith and certitude, these can be regarded, in name, in
reality, in deeds, in words, and in rank, as the return of those who in a former Dispensation had
achieved similar distinctions. For whatsoever the people of a former Dispensation have manifested,
the same hath been shown by the people of this latter generation. Consider the rose: whether it
blossometh in the East or in the West, it is nonetheless a rose. For what mattereth in this respect is
not the outward shape and form of the rose, but rather the smell and fragrance which it doth impart.
Purge thy sight, therefore, from all earthly limitations, that thou mayest behold them all as the
bearers of one Name, the exponents of one Cause, the manifestations of one Self, and the revealers
of one Truth, and that thou mayest apprehend the mystic return of the Words of God as unfolded
by these utterances. Reflect for a while upon the behavior of the companions of the Muammadan
Dispensation. Consider how, through the reviving breath of Muammad, they were cleansed from
the defilements of earthly vanities, were delivered from selfish desires, and were detached from all
else but Him. Behold how they preceded all the peoples of the earth in attaining unto His holy
Presencethe Presence of God Himselfhow they renounced the world and all that is therein, and
sacrificed freely and joyously their lives at the feet of that Manifestation of the All-Glorious. And

now, observe the return of the selfsame determination, the selfsame constancy and renunciation,
manifested by the companions of the Point of the Bayn.118 Thou hast witnessed how these
companions have, through the wonders of the grace of the Lord of Lords, hoisted the standards of
sublime renunciation upon the inaccessible heights of glory. These Lights have proceeded from but
one Source, and these fruits are the fruits of one Tree. Thou canst discern neither difference nor
distinction among them. All this is by the grace of God! On whom He will, He bestoweth His grace.
Please God, that we avoid the land of denial, and advance into the ocean of acceptance, so that we
may perceive, with an eye purged from all conflicting elements, the worlds of unity and diversity, of
variation and oneness, of limitation and detachment, and wing our flight unto the highest and
innermost sanctuary of the inner meaning of the Word of God.
From these statements therefore it hath been made evident and manifest that should a Soul in the
End that knoweth no end be made manifest, and arise to proclaim and uphold a Cause which in
the Beginning that hath no beginning another Soul had proclaimed and upheld, it can be truly
declared of Him Who is the Last and of Him Who was the First that they are one and the same,
inasmuch as both are the Exponents of one and the same Cause. For this reason, hath the Point of
the Baynmay the life of all else but Him be His sacrifice!likened the Manifestations of God unto
the sun which, though it rise from the Beginning that hath no beginning until the End that
knoweth no end, is nonetheless the same sun. Now, wert thou to say that this sun is the former sun,
thou speakest the truth; and if thou sayest that this sun is the return of that sun, thou also speakest
the truth. Likewise, from this statement it is made evident that the term last is applicable to the
first, and the term first applicable to the last; inasmuch as both the first and the last have
risen to proclaim one and the same Faith.
Notwithstanding the obviousness of this theme, in the eyes of those that have quaffed the wine
of knowledge and certitude, yet how many are those who, through failure to understand its
meaning, have allowed the term Seal of the Prophets to obscure their understanding, and deprive
them of the grace of all His manifold bounties! Hath not Muammad, Himself, declared: I am all the
Prophets? Hath He not said as We have already mentioned: I am Adam, Noah, Moses, and Jesus?
Why should Muammad, that immortal Beauty, Who hath said: I am the first Adam be incapable
of saying also: I am the last Adam? For even as He regarded Himself to be the First of the
Prophetsthat is Adamin like manner, the Seal of the Prophets is also applicable unto that
Divine Beauty. It is admittedly obvious that being the First of the Prophets, He likewise is their
The mystery of this theme hath, in this Dispensation, been a sore test unto all mankind. Behold,
how many are those who, clinging unto these words, have disbelieved Him Who is their true
Revealer. What, We ask, could this people presume the terms first and lastwhen referring to
Godglorified be His Name!to mean? If they maintain that these terms bear reference to this
material universe, how could it be possible, when the visible order of things is still manifestly
existing? Nay, in this instance, by first is meant no other than the last and by last no other
than the first.
Even as in the Beginning that hath no beginnings the term last is truly applicable unto Him
who is the Educator of the visible and of the invisible, in like manner, are the terms first and last
applicable unto His Manifestations. They are at the same time the Exponents of both the first and
the last. Whilst established upon the seat of the first, they occupy the throne of the last. Were
a discerning eye to be found, it will readily perceive that the exponents of the first and the last,
of the manifest and the hidden, of the beginning and the seal are none other than these holy
Beings, these Essences of Detachment, these divine Souls. And wert thou to soar in the holy realm of
God was alone, there was none else besides Him, thou wilt find in that Court all these names
utterly non-existent and completely forgotten. Then will thine eyes no longer be obscured by these
veils, these terms, and allusions. How ethereal and lofty is this station, unto which even Gabriel,
unshepherded, can never attain, and the Bird of Heaven, unassisted, can never reach!
And, now, strive thou to comprehend the meaning of this saying of Al, the Commander of the
Faithful: Piercing the veils of glory, unaided. Among these veils of glory are the divines and
doctors living in the days of the Manifestation of God, who, because of their want of discernment
and their love and eagerness for leadership, have failed to submit to the Cause of God, nay, have
even refused to incline their ears unto the divine Melody. They have thrust their fingers into their


ears. And the people also, utterly ignoring God and taking them for their masters, have placed
themselves unreservedly under the authority of these pompous and hypocritical leaders, for they
have no sight, no hearing, no heart, of their own to distinguish truth from falsehood.
Notwithstanding the divinely inspired admonitions of all the Prophets, the Saints, and Chosen
ones of God, enjoining the people to see with their own eyes and hear with their own ears, they
have disdainfully rejected their counsels and have blindly followed, and will continue to follow, the
leaders of their Faith. Should a poor and obscure person, destitute of the attire of men of learning,
address them saying: Follow ye, O people! the Messengers of God,120 they would, greatly surprised
at such a statement, reply: What! Meanest thou that all these divines, all these exponents of
learning, with all their authority, their pomp and pageantry, have erred, and failed to distinguish
truth from falsehood? Dost thou, and people like thyself, pretend to have comprehended that which
they have not understood? If numbers and excellence of apparel be regarded as the criterions of
learning and truth, the peoples of a bygone age, whom those of today have never surpassed in
numbers, magnificence and power, should certainly be accounted a superior and worthier people.
It is clear and evident that whenever the Manifestations of Holiness were revealed, the divines of
their day have hindered the people from attaining unto the way of truth. To this testify the records
of all the scriptures and heavenly books. Not one Prophet of God was made manifest Who did not
fall a victim to the relentless hate, to the denunciation, denial, and execration of the clerics of His
day! Woe unto them for the iniquities their hands have formerly wrought! Woe unto them for that
which they are now doing! What veils of glory more grievous than these embodiments of error! By
the righteousness of God! to pierce such veils is the mightiest of all acts, and to rend them asunder
the most meritorious of all deeds! May God assist us and assist you, O concourse of the Spirit! that
perchance ye may in the time of His Manifestation be graciously aided to perform such deeds, and
may in His days attain unto the Presence of God.
Furthermore, among the veils of glory are such terms as the Seal of the Prophets and the like,
the removal of which is a supreme achievement in the sight of these baseborn and erring souls. All,
by reason of these mysterious sayings, these grievous veils of glory, have been hindered from
beholding the light of truth. Have they not heard the melody of that bird of Heaven, uttering this
mystery: A thousand Fimihs I have espoused, all of whom were the daughters of Muammad, Son
of Abdullh, the Seal of the Prophets? Behold, how many are the mysteries that lie as yet
unraveled within the tabernacle of the knowledge of God, and how numerous the gems of His
wisdom that are still concealed in His inviolable treasuries! Shouldest thou ponder this in thine
heart, thou wouldst realize that His handiwork knoweth neither beginning nor end. The domain of
His decree is too vast for the tongue of mortals to describe, or for the bird of the human mind to
traverse; and the dispensations of His providence are too mysterious for the mind of man to
comprehend. His creation no end hath overtaken, and it hath ever existed from the Beginning that
hath no beginning; and the Manifestations of His Beauty no beginning hath beheld, and they will
continue to the End that knoweth no end. Ponder this utterance in thine heart, and reflect how it
is applicable unto all these holy Souls.
Likewise, strive thou to comprehend the meaning of the melody of that eternal beauty, usayn,
son of Al, who, addressing Salmn, spoke words such as these: I was with a thousand Adams, the
interval between each and the next Adam was fifty thousand years, and to each one of these I
declared the Successorship conferred upon my father. He then recounteth certain details, until he
saith: I have fought one thousand battles in the path of God, the least and most insignificant of
which was like the battle of Khaybar, in which battle my father fought and contended against the
infidels. Endeavor now to apprehend from these two traditions the mysteries of end, return, and
creation without beginning or end.
O my beloved! Immeasurably exalted is the celestial Melody above the strivings of human ear to
hear or mind to grasp its mystery! How can the helpless ant step into the court of the All-Glorious?
And yet, feeble souls, through lack of understanding, reject these abstruse utterances, and question
the truth of such traditions. Nay, none can comprehend them save those that are possessed of an
understanding heart. Say, He is that End for Whom no end in all the universe can be imagined, and
for Whom no beginning in the world of creation can be conceived. Behold, O concourse of the earth,
the splendors of the End, revealed in the Manifestations of the Beginning!

How strange! These people with one hand cling to those verses of the Qurn and those
traditions of the people of certitude which they have found to accord with their inclinations and
interests, and with the other reject those which are contrary to their selfish desires. Believe ye then
part of the Book, and deny part?122 How could ye judge that which ye understand not? Even as the
Lord of being hath in His unerring Book, after speaking of the Seal in His exalted utterance:
Muammad is the Apostle of God and the Seal of the Prophets,123 hath revealed unto all people the
promise of attainment unto the divine Presence. To this attainment to the presence of the
immortal King testify the verses of the Book, some of which We have already mentioned. The one
true God is My witness! Nothing more exalted or more explicit than attainment unto the divine
Presence hath been revealed in the Qurn. Well is it with him that hath attained thereunto, in the
day wherein most of the people, even as ye witness, have turned away therefrom.
And yet, through the mystery of the former verse, they have turned away from the grace
promised by the latter, despite the fact that attainment unto the divine Presence in the Day of
Resurrection is explicitly stated in the Book. It hath been demonstrated and definitely established,
through clear evidences, that by Resurrection is meant the rise of the Manifestation of God to
proclaim His Cause, and by attainment unto the divine Presence is meant attainment unto the
presence of His Beauty in the person of His Manifestation. For verily, No vision taketh in Him, but
He taketh in all vision.124 Notwithstanding all these indubitable facts and lucid statements, they
have foolishly clung to the term seal, and remained utterly deprived of the recognition of Him
Who is the Revealer of both the Seal and the Beginning, in the day of His presence. If God should
chastise men for their perverse doings, He would not leave upon the earth a moving thing! But to an
appointed time doth He respite them.125 But apart from all these things, had this people attained
unto a drop of the crystal streams flowing from the words: God doeth whatsoever He willeth, and
ordaineth whatsoever He pleaseth, they would not have raised any unseemly cavils, such as these,
against the focal Center of His Revelation. The Cause of God, all deeds and words, are held within
the grasp of His power. All things lie imprisoned within the hollow of His mighty Hand; all things
are easy and possible unto Him. He accomplisheth whatsoever He willeth, and doeth all that He
desireth. Whoso sayeth why or wherefore hath spoken blasphemy! Were these people to shake
off the slumber of negligence and realize that which their hands have wrought, they would surely
perish, and would of their own accord cast themselves into firetheir end and real abode. Have they
not heard that which He hath revealed: He shall not be asked of His doings? In the light of these
utterances, how can man be so bold as to question Him, and busy himself with idle sayings?
Gracious God! So great is the folly and perversity of the people, that they have turned their face
toward their own thoughts and desires, and have turned their back upon the knowledge and will of
Godhallowed and glorified be His name!
Be fair: Were these people to acknowledge the truth of these luminous words and holy allusions,
and recognize God as Him that doeth whatsoever He pleaseth, how could they continue to cleave
unto these glaring absurdities? Nay, with all their soul, they would accept and submit to whatsoever
He saith. I swear by God! But for the divine Decree, and the inscrutable dispensations of Providence,
the earth itself would have utterly destroyed all this people! He will, however, respite them until
the appointed time of a known day.
Twelve hundred and eighty years have passed since the dawn of the Muammadan Dispensation,
and with every break of day, these blind and ignoble people have recited their Qurn, and yet have
failed to grasp one letter of that Book! Again and again they read those verses which clearly testify
to the reality of these holy themes, and bear witness to the truth of the Manifestations of eternal
Glory, and still apprehend not their purpose. They have even failed to realize, all this time, that, in
every age, the reading of the scriptures and holy books is for no other purpose except to enable the
reader to apprehend their meaning and unravel their innermost mysteries. Otherwise reading,
without understanding, is of no abiding profit unto man.
And it came to pass that on a certain day a needy man came to visit this Soul, craving for the
ocean of His knowledge. While conversing with him, mention was made concerning the signs of the
Day of Judgment, Resurrection, Revival, and Reckoning. He urged Us to explain how, in this
wondrous Dispensation, the peoples of the world were brought to a reckoning, when none were
made aware of it. Thereupon, We imparted unto him, according to the measure of his capacity and
understanding, certain truths of Science and ancient Wisdom. We then asked him saying: Hast thou

not read the Qurn, and art thou not aware of this blessed verse: On that day shall neither man nor
spirit be asked of his sin?127 Dost thou not realize that by asking is not meant asking by tongue or
speech, even as the verse itself doth indicate and prove? For afterward it is said: By their
countenance shall the sinners be known, and they shall be seized by their forelocks and their
Thus the peoples of the world are judged by their countenance. By it, their misbelief, their faith,
and their iniquity are all made manifest. Even as it is evident in this day how the people of error are,
by their countenance, known and distinguished from the followers of divine Guidance. Were these
people, wholly for the sake of God and with no desire but His good-pleasure, to ponder the verses of
the Book in their heart, they would of a certainty find whatsoever they seek. In its verses would
they find revealed and manifest all the things, be they great or small, that have come to pass in this
Dispensation. They would even recognize in them references unto the departure of the
Manifestations of the names and attributes of God from out their native land; to the opposition and
disdainful arrogance of government and people; and to the dwelling and establishment of the
Universal Manifestation in an appointed and specially designated land. No man, however, can
comprehend this except he who is possessed of an understanding heart.
We seal Our theme with that which was formerly revealed unto Muammad that the seal thereof
may shed the fragrance of that holy musk which leadeth men unto the Rivn of unfading splendor.
He said, and His Word is the truth: And God calleth to the Abode of Peace;129 and He guideth
whom He will into the right way.130 For them is an Abode of Peace with their Lord! and He shall
be their Protector because of their works.131 This He hath revealed that His grace may encompass
the world. Praise be to God, the Lord of all being!
We have variously and repeatedly set forth the meaning of every theme, that perchance every
soul, whether high or low, may obtain, according to his measure and capacity, his share and portion
thereof. Should he be unable to comprehend a certain argument, he may, thus, by referring unto
another, attain his purpose. That all sorts of men may know where to quench their thirst.
By God! This Bird of Heaven, now dwelling upon the dust, can, besides these melodies, utter a
myriad songs, and is able, apart from these utterances, to unfold innumerable mysteries. Every
single note of its unpronounced utterances is immeasurably exalted above all that hath already been
revealed, and immensely glorified beyond that which hath streamed from this Pen. Let the future
disclose the hour when the Brides of inner meaning will, as decreed by the Will of God, hasten forth,
unveiled, out of their mystic mansions, and manifest themselves in the ancient realm of being.
Nothing whatsoever is possible without His permission; no power can endure save through His
power, and there is none other God but He. His is the world of creation, and His the Cause of God.
All proclaim His Revelation, and all unfold the mysteries of His Spirit.
We have already in the foregoing pages assigned two stations unto each of the Luminaries
arising from the Daysprings of eternal holiness. One of these stations, the station of essential unity,
We have already explained. No distinction do We make between any of them.132 The other is the
station of distinction, and pertaineth to the world of creation and to the limitations thereof. In this
respect, each Manifestation of God hath a distinct individuality, a definitely prescribed mission, a
predestined Revelation, and specially designated limitations. Each one of them is known by a
different name, is characterized by a special attribute, fulfills a definite Mission, and is entrusted
with a particular Revelation. Even as He saith: Some of the Apostles We have caused to excel the
others. To some God hath spoken, some He hath raised and exalted. And to Jesus, Son of Mary, We
gave manifest signs, and We strengthened Him with the Holy Spirit.133
It is because of this difference in their station and mission that the words and utterances flowing
from these Wellsprings of divine knowledge appear to diverge and differ. Otherwise, in the eyes of
them that are initiated into the mysteries of divine wisdom, all their utterances are in reality but the
expressions of one Truth. As most of the people have failed to appreciate those stations to which
We have referred, they therefore feel perplexed and dismayed at the varying utterances pronounced
by Manifestations that are essentially one and the same.
It hath ever been evident that all these divergences of utterance are attributable to differences of
station. Thus, viewed from the standpoint of their oneness and sublime detachment, the attributes of
Godhead, Divinity, Supreme Singleness, and Inmost Essence, have been and are applicable to those
Essences of being, inasmuch as they all abide on the throne of divine Revelation, and are established

upon the seat of divine Concealment. Through their appearance the Revelation of God is made
manifest, and by their countenance the Beauty of God is revealed. Thus it is that the accents of God
Himself have been heard uttered by these Manifestations of the divine Being.
Viewed in the light of their second stationthe station of distinction, differentiation, temporal
limitations, characteristics and standardsthey manifest absolute servitude, utter destitution and
complete self-effacement. Even as He saith: I am the servant of God.134 I am but a man like you.135
From these incontrovertible and fully demonstrated statements strive thou to apprehend the
meaning of the questions thou hast asked, that thou mayest become steadfast in the Faith of God,
and not be dismayed by the divergences in the utterances of His Prophets and Chosen Ones.
Were any of the all-embracing Manifestations of God to declare: I am God! He, verily, speaketh
the truth, and no doubt attacheth thereto. For it hath been repeatedly demonstrated that through
their Revelation, their attributes and names, the Revelation of God, His name and His attributes, are
made manifest in the world. Thus, He hath revealed: Those shafts were Gods, not Thine!136 And
also He saith: In truth, they who plighted fealty unto thee, really plighted that fealty unto God. 137
And were any of them to voice the utterance: I am the Messenger of God, He also speaketh the
truth, the indubitable truth. Even as He saith: Muammad is not the father of any man among you,
but He is the Messenger of God.138 Viewed in this light, they are all but Messengers of that ideal
King, that unchangeable Essence. And were they all to proclaim: I am the Seal of the Prophets,
they verily utter but the truth, beyond the faintest shadow of doubt. For they are all but one person,
one soul, one spirit, one being, one revelation. They are all the manifestation of the Beginning and
the End, the First and the Last, the Seen and Hiddenall of which pertain to Him Who is
the innermost Spirit of Spirits and eternal Essence of Essences. And were they to say: We are the
servants of God, this also is a manifest and indisputable fact. For they have been made manifest in
the uttermost state of servitude, a servitude the like of which no man can possibly attain. Thus in
moments in which these Essences of being were deeply immersed beneath the oceans of ancient and
everlasting holiness, or when they soared to the loftiest summits of divine mysteries, they claimed
their utterance to be the Voice of divinity, the Call of God Himself. Were the eye of discernment to
be opened, it would recognize that in this very state, they have considered themselves utterly
effaced and nonexistent in the face of Him Who is the All-Pervading, the Incorruptible. Methinks
they have regarded themselves as utter nothingness, and deemed their mention in that Court an act
of blasphemy. For the slightest whispering of self, within such a Court, is an evidence of selfassertion and independent existence. In the eyes of them that have attained unto that Court, such a
suggestion is itself a grievous transgression. How much more grievous would it be, were aught else
to be mentioned in that Presence, were mans heart, his tongue, his mind, or his soul, to be busied
with anyone but the Well-Beloved, were his eyes to behold any countenance other than His beauty,
were his ear to be inclined to any melody but His voice, and were his feet to tread any way but His
In this day the breeze of God is wafted, and His Spirit hath pervaded all things. Such is the
outpouring of His grace that the pen is stilled and the tongue is speechless.
By virtue of this station, they have claimed for themselves the Voice of Divinity and the like,
whilst by virtue of their station of Messengership, they have declared themselves the Messengers of
God. In every instance they have voiced an utterance that would conform to the requirements of the
occasion, and have ascribed all these declarations to Themselves, declarations ranging from the
realm of divine Revelation to the realm of creation, and from the domain of Divinity even unto the
domain of earthly existence. Thus it is that whatsoever be their utterance, whether it pertain to the
realm of Divinity, Lordship, Prophethood, Messengership, Guardianship, Apostleship or Servitude,
all is true, beyond the shadow of a doubt. Therefore, these sayings which We have quoted in
support of Our argument must be attentively considered, that the divergent utterances of the
Manifestations of the Unseen and Daysprings of Holiness may cease to agitate the soul and perplex
the mind.
Those words uttered by the Luminaries of Truth must needs be pondered, and should their
significance be not grasped, enlightenment should be sought from the Trustees of the depositories of
Knowledge, that these may expound their meaning, and unravel their mystery. For it behooveth no
man to interpret the holy words according to his own imperfect understanding, nor, having found
them to be contrary to his inclination and desires, to reject and repudiate their truth. For such,

today, is the manner of the divines and doctors of the age, who occupy the seats of knowledge and
learning, and who have named ignorance knowledge, and called oppression justice. Were these to
ask the Light of Truth concerning those images which their idle fancy hath carved, and were they to
find His answer inconsistent with their own conceptions and their own understanding of the Book,
they would assuredly denounce Him Who is the Mine and Wellhead of all Knowledge as the very
negation of understanding. Such things have happened in every age.
For instance, when Muammad, the Lord of being, was questioned concerning the new moons,
He, as bidden by God, made reply: They are periods appointed unto men.139 Thereupon, they that
heard Him denounced Him as an ignorant man.
Likewise, in the verse concerning the Spirit, He saith: And they will ask Thee of the Spirit.
Say, the Spirit proceedeth at My Lords command.140 As soon as Muammads answer was given,
they all clamorously protested, saying: Lo! an ignorant man who knoweth not what the Spirit is,
calleth Himself the Revealer of divine Knowledge! And now behold the divines of the age who,
because of their being honored by His name, and finding that their fathers have acknowledged His
Revelation, have blindly submitted to His truth. Observe, were this people today to receive such
answers in reply to such questionings, they would unhesitatingly reject and denounce themnay,
they would again utter the selfsame cavils, even as they have uttered them in this day. All this,
notwithstanding the fact that these Essences of being are immensely exalted above such fanciful
images, and are immeasurably glorified beyond all these vain sayings and above the comprehension
of every understanding heart. Their so-called learning, when compared with that Knowledge, is
utter falsehood, and all their understanding naught but blatant error. Nay, whatsoever proceedeth
from these Mines of divine Wisdom and these Treasuries of eternal knowledge is truth, and naught
else but the truth. The saying: Knowledge is one point, which the foolish have multiplied is a proof
of Our argument, and the tradition: Knowledge is a light which God sheddeth into the heart of
whomsoever He willeth a confirmation of Our statement.
Inasmuch as they have not apprehended the meaning of Knowledge, and have called by that
name those images fashioned by their own fancy and which have sprung from the embodiments of
ignorance, they therefore have inflicted upon the Source of Knowledge that which thou hast heard
and witnessed.
For instance, a certain man,141 reputed for his learning and attainments, and accounting himself
as one of the preeminent leaders of his people, hath in his book denounced and vilified all the
exponents of true learning. This is made abundantly clear by his explicit statements as well as by his
allusions throughout his book. As We had frequently heard about him, We purposed to read some of
his works. Although We never felt disposed to peruse other peoples writings, yet as some had
questioned Us concerning him, We felt it necessary to refer to his books, in order that We might
answer Our questioners with knowledge and understanding. His works, in the Arabic tongue, were,
however, not available, until one day a certain man informed Us that one of his compositions,
entitled Irshdul-Avm,142 could be found in this city. From this title We perceived the odor of
conceit and vainglory, inasmuch as he hath imagined himself a learned man and regarded the rest of
the people ignorant. His worth was in fact made known by the very title he had chosen for his book.
It became evident that its author was following the path of self and desire, and was lost in the
wilderness of ignorance and folly. Methinks he had forgotten the well-known tradition which
sayeth: Knowledge is all that is knowable; and might and power, all creation. Notwithstanding,
We sent for the book, and kept it with Us a few days. It was probably referred to twice. The second
time, We accidentally came upon the story of the Mirj143 of Muammad, of whom was spoken:
But for Thee, I would not have created the spheres. We noticed that he had enumerated some
twenty or more sciences, the knowledge of which he considered to be essential for the
comprehension of the mystery of the Mirj. We gathered from his statements that unless a man
be deeply versed in them all, he can never attain to a proper understanding of this transcendent and
exalted theme. Among the specified sciences were the science of metaphysical abstractions, of
alchemy, and natural magic. Such vain and discarded learnings, this man hath regarded as the
prerequisites of the understanding of the sacred and abiding mysteries of divine Knowledge.
Gracious God! Such is the measure of his understanding. And yet, behold what cavils and
calumnies he hath heaped upon those Embodiments of Gods infinite knowledge! How well and true
is the saying: Flingest thou thy calumnies unto the face of Them Whom the one true God hath

made the Trustees of the treasures of His seventh sphere? Not one understanding heart or mind,
not one among the wise and learned, hath taken notice of these preposterous statements. And yet,
how clear and evident it is to every discerning heart that this so-called learning is and hath ever
been rejected by Him Who is the one true God. How can the knowledge of these sciences, which are
so contemptible in the eyes of the truly learned, be regarded as essential to the apprehension of the
mysteries of the Mirj, whilst the Lord of the Mirj Himself was never burdened with a single
letter of these limited and obscure learnings, and never defiled His radiant heart with any of these
fanciful illusions? How truly hath he said: All human attainment moveth upon a lame ass, whilst
Truth, riding upon the wind, darteth across space. By the righteousness of God! Whoso desireth to
fathom the mystery of this Mirj, and craveth a drop from this ocean, if the mirror of his heart be
already obscured by the dust of these learnings, he must needs cleanse and purify it ere the light of
this mystery can be reflected therein.
In this day, they that are submerged beneath the ocean of ancient Knowledge, and dwell within
the ark of divine wisdom, forbid the people such idle pursuits. Their shining breasts are, praise be to
God, sanctified from every trace of such learning, and are exalted above such grievous veils. We
have consumed this densest of all veils with the fire of the love of the Belovedthe veil referred to
in the saying: The most grievous of all veils is the veil of knowledge. Upon its ashes, We have
reared the tabernacle of divine knowledge. We have, praise be to God, burned the veils of glory
with the fire of the beauty of the Best-Beloved. We have driven from the human heart all else but
Him Who is the Desire of the world, and glory therein. We cleave to no knowledge but His
Knowledge, and set our hearts on naught save the effulgent glories of His light.
We were surprised exceedingly when We observed that his one purpose was to make the people
realize that all these learnings were possessed by him. And yet, I swear by God that not one breath,
blowing from the meads of divine knowledge, hath ever been wafted upon his soul, nor hath he ever
unraveled a single mystery of ancient wisdom. Nay, were the meaning of Knowledge ever to be
expounded unto him, dismay would fill his heart, and his whole being would shake to its foundation.
Notwithstanding his base and senseless statements, behold to what heights of extravagance his
claims have reached!
Gracious God! How great is Our amazement at the way the people have gathered around him,
and have borne allegiance to his person! Content with transient dust, these people have turned their
face unto it, and cast behind their backs Him Who is the Lord of Lords. Satisfied with the croaking
of the crow and enamored with the visage of the raven, they have renounced the melody of the
nightingale and the charm of the rose. What unspeakable fallacies the perusal of this pretentious
book hath revealed! They are too unworthy for any pen to describe, and too base for one moments
attention. Should a touchstone be found, however, it would instantly distinguish truth from
falsehood, light from darkness, and sun from shadow.
Among the sciences which this pretender hath professed is that of alchemy. We cherish the hope
that either a king or a man of preeminent power may call upon him to translate this science from
the realm of fancy to the domain of fact and from the plane of mere pretension to that of actual
achievement. Would that this unlearned and humble Servant, who never laid any pretension to such
things, nor even regarded them as the criterion of true knowledge, might undertake the same task,
that thereby the truth might be known and distinguished from falsehood. But of what avail! All this
generation could offer Us were wounds from its darts, and the only cup it proffered to Our lips was
the cup of its venom. On our neck We still bear the scar of chains, and upon Our body are imprinted
the evidences of an unyielding cruelty.
And as to this mans attainments, his ignorance, understanding and belief, behold what the Book
which embraceth all things hath revealed; Verily, the tree of Zaqqm144 shall be the food of the
Athm.145 And then follow certain verses, until He saith: Taste this, for thou forsooth art the
mighty Karm!146 Consider how clearly and explicitly he hath been described in Gods incorruptible
Book! This man, moreover, feigning humility, hath in his own book referred to himself as the athm
servant: Athm in the Book of God, mighty among the common herd, Karm in name!
Ponder the blessed verse, so that the meaning of the words There is neither a thing green nor
sere but it is noted in the unerring Book147 may be imprinted upon the tablet of thy heart.
Notwithstanding, a multitude bear him allegiance. They have rejected the Moses of knowledge and


justice, and clung to the Smir of ignorance. They have turned away their eyes from the Daystar
of truth which shineth in the divine and everlasting heaven, and have utterly ignored its splendor.
O my brother! A divine Mine only can yield the gems of divine knowledge, and the fragrance of
the mystic Flower can be inhaled only in the ideal Garden, and the lilies of ancient wisdom can
blossom nowhere except in the city of a stainless heart. In a rich soil, its plants spring forth
abundantly by permission of its Lord, and in that soil which is bad, they spring forth but scantily.149
Inasmuch as it hath been clearly shown that only those who are initiated into the divine
mysteries can comprehend the melodies uttered by the Bird of Heaven, it is therefore incumbent
upon every one to seek enlightenment from the illumined in heart and from the Treasuries of divine
mysteries regarding the intricacies of Gods Faith and the abstruse allusions in the utterances of the
Daysprings of Holiness. Thus will these mysteries be unraveled, not by the aid of acquired learning,
but solely through the assistance of God and the outpourings of His grace. Ask ye, therefore, of
them that have the custody of the Scriptures, if ye know it not.150
But, O my brother, when a true seeker determineth to take the step of search in the path leading
to the knowledge of the Ancient of Days, he must, before all else, cleanse and purify his heart, which
is the seat of the revelation of the inner mysteries of God, from the obscuring dust of all acquired
knowledge, and the allusions of the embodiments of satanic fancy. He must purge his breast, which
is the sanctuary of the abiding love of the Beloved, of every defilement, and sanctify his soul from
all that pertaineth to water and clay, from all shadowy and ephemeral attachments. He must so
cleanse his heart that no remnant of either love or hate may linger therein, lest that love blindly
incline him to error, or that hate repel him away from the truth. Even as thou dost witness in this
day how most of the people, because of such love and hate, are bereft of the immortal Face, have
strayed far from the Embodiments of the divine mysteries, and, shepherdless, are roaming through
the wilderness of oblivion and error. That seeker must at all times put his trust in God, must
renounce the peoples of the earth, detach himself from the world of dust, and cleave unto Him Who
is the Lord of Lords. He must never seek to exalt himself above anyone, must wash away from the
tablet of his heart every trace of pride and vainglory, must cling unto patience and resignation,
observe silence, and refrain from idle talk. For the tongue is a smoldering fire, and excess of speech a
deadly poison. Material fire consumeth the body, whereas the fire of the tongue devoureth both
heart and soul. The force of the former lasteth but for a time, whilst the effects of the latter endure a
That seeker should also regard backbiting as grievous error, and keep himself aloof from its
dominion, inasmuch as backbiting quencheth the light of the heart, and extinguisheth the life of the
soul. He should be content with little, and be freed from all inordinate desire. He should treasure the
companionship of those that have renounced the world, and regard avoidance of boastful and
worldly people a precious benefit. At the dawn of every day he should commune with God, and
with all his soul persevere in the quest of his Beloved. He should consume every wayward thought
with the flame of His loving mention, and, with the swiftness of lightning, pass by all else save Him.
He should succor the dispossessed, and never withhold his favor from the destitute. He should show
kindness to animals, how much more unto his fellowman, to him who is endowed with the power of
utterance. He should not hesitate to offer up his life for his Beloved, nor allow the censure of the
people to turn him away from the Truth. He should not wish for others that which he doth not wish
for himself, nor promise that which he doth not fulfill. With all his heart should the seeker avoid
fellowship with evildoers, and pray for the remission of their sins. He should forgive the sinful, and
never despise his low estate, for none knoweth what his own end shall be. How often hath a sinner,
at the hour of death, attained to the essence of faith, and, quaffing the immortal draft, hath taken his
flight unto the celestial Concourse. And how often hath a devout believer, at the hour of his souls
ascension, been so changed as to fall into the nethermost fire. Our purpose in revealing these
convincing and weighty utterances is to impress upon the seeker that he should regard all else
beside God as transient, and count all things save Him, Who is the Object of all adoration, as utter
These are among the attributes of the exalted, and constitute the hallmark of the spiritually
minded. They have already been mentioned in connection with the requirements of the wayfarers
that tread the Path of Positive Knowledge. When the detached wayfarer and sincere seeker hath
fulfilled these essential conditions, then and only then can he be called a true seeker. Whensoever he


hath fulfilled the conditions implied in the verse: Whoso maketh efforts for Us, he shall enjoy
the blessing conferred by the words: In Our ways shall We assuredly guide him.152
Only when the lamp of search, of earnest striving, of longing desire, of passionate devotion, of
fervid love, of rapture, and ecstasy, is kindled within the seekers heart, and the breeze of His lovingkindness is wafted upon his soul, will the darkness of error be dispelled, the mists of doubts and
misgivings be dissipated, and the lights of knowledge and certitude envelop his being. At that hour
will the mystic Herald, bearing the joyful tidings of the Spirit, shine forth from the City of God
resplendent as the morn, and, through the trumpet-blast of knowledge, will awaken the heart, the
soul, and the spirit from the slumber of negligence. Then will the manifold favors and outpouring
grace of the holy and everlasting Spirit confer such new life upon the seeker that he will find
himself endowed with a new eye, a new ear, a new heart, and a new mind. He will contemplate the
manifest signs of the universe, and will penetrate the hidden mysteries of the soul. Gazing with the
eye of God, he will perceive within every atom a door that leadeth him to the stations of absolute
certitude. He will discover in all things the mysteries of divine Revelation and the evidences of an
everlasting manifestation.
I swear by God! Were he that treadeth the path of guidance and seeketh to scale the heights of
righteousness to attain unto this glorious and supreme station, he would inhale at a distance of a
thousand leagues the fragrance of God, and would perceive the resplendent morn of a divine
Guidance rising above the dayspring of all things. Each and every thing, however small, would be to
him a revelation leading him to his Beloved, the Object of his quest. So great shall be the
discernment of this seeker that he will discriminate between truth and falsehood even as he doth
distinguish the sun from shadow. If in the uttermost corners of the East the sweet savors of God be
wafted, he will assuredly recognize and inhale their fragrance, even though he be dwelling in the
uttermost ends of the West. He will likewise clearly distinguish all the signs of GodHis wondrous
utterances, His great works, and mighty deedsfrom the doings, words and ways of men, even as
the jeweler who knoweth the gem from the stone, or the man who distinguisheth the spring from
autumn and heat from cold. When the channel of the human soul is cleansed of all worldly and
impeding attachments, it will unfailingly perceive the breath of the Beloved across immeasurable
distances, and will, led by its perfume, attain and enter the City of Certitude. Therein he will discern
the wonders of His ancient wisdom, and will perceive all the hidden teachings from the rustling
leaves of the Treewhich flourisheth in that City. With both his inner and his outer ear he will hear
from its dust the hymns of glory and praise ascending unto the Lord of Lords, and with his inner eye
will he discover the mysteries of return and revival. How unspeakably glorious are the signs, the
tokens, the revelations, and splendors which He Who is the King of names and attributes hath
destined for that City! The attainment of this City quencheth thirst without water, and kindleth the
love of God without fire. Within every blade of grass are enshrined the mysteries of an inscrutable
wisdom, and upon every rosebush a myriad nightingales pour out, in blissful rapture, their melody.
Its wondrous tulips unfold the mystery of the undying Fire in the Burning Bush, and its sweet
savors of holiness breathe the perfume of the Messianic Spirit. It bestoweth wealth without gold,
and conferreth immortality without death. In every leaf ineffable delights are treasured, and within
every chamber unnumbered mysteries lie hidden.
They that valiantly labor in quest of Gods will, when once they have renounced all else but Him,
will be so attached and wedded to that City that a moments separation from it would to them be
unthinkable. They will hearken unto infallible proofs from the Hyacinth of that assembly, and
receive the surest testimonies from the beauty of its Rose and the melody of its Nightingale. Once in
about a thousand years shall this City be renewed and readorned.
Wherefore, O my friend, it behooveth Us to exert the highest endeavor to attain unto that City,
and, by the grace of God and His loving-kindness, rend asunder the veils of glory; so that, with
inflexible steadfastness, we may sacrifice our drooping souls in the path of the New Beloved. We
should with tearful eyes, fervently and repeatedly, implore Him to grant us the favor of that grace.
That city is none other than the Word of God revealed in every age and dispensation. In the days of
Moses it was the Pentateuch; in the days of Jesus the Gospel; in the days of Muammad the
Messenger of God the Qurn; in this day the Bayn; and in the dispensation of Him Whom God
will make manifest His own Bookthe Book unto which all the Books of former Dispensations must
needs be referred, the Book which standeth amongst them all transcendent and supreme. In these

cities spiritual sustenance is bountifully provided, and incorruptible delights have been ordained.
The food they bestow is the bread of heaven, and the Spirit they impart is Gods imperishable
blessing. Upon detached souls they bestow the gift of Unity, enrich the destitute, and offer the cup
of knowledge unto them who wander in the wilderness of ignorance. All the guidance, the blessings,
the learning, the understanding, the faith, and certitude, conferred upon all that is in heaven and on
earth, are hidden and treasured within these Cities.
For instance, the Qurn was an impregnable stronghold unto the people of Muammad. In His
days, whosoever entered therein was shielded from the devilish assaults, the menacing darts, the
soul-devouring doubts, and blasphemous whisperings of the enemy. Upon him was also bestowed a
portion of the everlasting and goodly fruitsthe fruits of wisdom from the divine Tree. To him was
given to drink the incorruptible waters of the river of knowledge and to taste the wine of the
mysteries of divine Unity.
All the things that people required in connection with the Revelation of Muammad and His
laws were to be found revealed and manifest in that Rivn of resplendent glory. That Book
constitutes an abiding testimony to its people after Muammad, inasmuch as its decrees are
indisputable, and its promise unfailing. All have been enjoined to follow the precepts of that Book
until the year sixty153the year of the advent of Gods wondrous Manifestation. That Book is the
Book which unfailingly leadeth the seeker unto the Rivn of the divine Presence, and causeth him
that hath forsaken his country and is treading the seekers path to enter the Tabernacle of
everlasting reunion. Its guidance can never err, its testimony no other testimony can excel. All other
traditions, all other books and records, are bereft of such distinction, inasmuch as both the traditions
and they that have spoken them are confirmed and proven solely by the text of that Book.
Moreover, the traditions themselves grievously differ, and their obscurities are manifold.
Muammad, Himself, as the end of His mission drew nigh, spoke these words: Verily, I leave
amongst you My twin weighty testimonies: The Book of God and My Family. Although many
traditions had been revealed by that Source of Prophethood and Mine of divine Guidance, yet He
mentioned only that Book, thereby appointing it as the mightiest instrument and surest testimony
for the seekers; a guide for the people until the Day of Resurrection.
With unswerving vision, with pure heart, and sanctified spirit, consider attentively what God
hath established as the testimony of guidance for His people in His Book, which is recognized as
authentic by both the high and lowly. To this testimony we both, as well as all the peoples of the
world, must cling, that through its light we may know and distinguish between truth and falsehood,
guidance and error. Inasmuch as Muammad hath confined His testimonies to His Book and to His
Family, and whereas the latter hath passed away, there remaineth His Book only as His one
testimony amongst the people.
In the beginning of His Book He saith: Alif. Lm. Mm. No doubt is there about this Book: It is a
guidance unto the God-fearing.154 In the disconnected letters of the Qurn the mysteries of the
divine Essence are enshrined, and within their shells the pearls of His Unity are treasured. For lack
of space We do not dwell upon them at this moment. Outwardly they signify Muammad Himself,
Whom God addresseth saying: O Muammad, there is no doubt nor uncertainty about this Book
which hath been sent down from the heaven of divine Unity. In it is guidance unto them that fear
God. Consider, how He hath appointed and decreed this selfsame Book, the Qurn, as a guidance
unto all that are in heaven and on earth. He, the divine Being, and unknowable Essence, hath,
Himself, testified that this Book is, beyond all doubt and uncertainty, the guide of all mankind until
the Day of Resurrection. And now, We ask, is it fair for this people to view with doubt and
misgiving this most weighty Testimony, the divine origin of which God hath proclaimed, and
pronounced to be the embodiment of truth? Is it fair for them to turn away from the thing which He
hath appointed as the supreme Instrument of guidance for attainment unto the loftiest summits of
knowledge, and to seek aught else but that Book? How can they allow mens absurd and foolish
sayings to sow the seeds of distrust in their minds? How can they any longer idly contend that a
certain person hath spoken this or that way, or that a certain thing did not come to pass? Had there
been anything conceivable besides the Book of God which could prove a more potent instrument
and a surer guide to mankind, would He have failed to reveal it in that verse?
It is incumbent upon us not to depart from Gods irresistible injunction and fixed decree, as
revealed in the above-mentioned verse. We should acknowledge the holy and wondrous Scriptures,

for failing to do this we have failed to acknowledge the truth of this blessed verse. For it is evident
that whoso hath failed to acknowledge the truth of the Qurn hath in reality failed to acknowledge
the truth of the preceding Scriptures. This is but the manifest implication of the verse. Were We to
expound its inner meanings and unfold its hidden mysteries, eternity would never suffice to exhaust
their import, nor would the universe be capable of hearing them! God verily testifieth to the truth of
Our saying!
In another passage He likewise saith: And if ye be in doubt as to that which We have sent down
to Our Servant, then produce a Srah like it, and summon your witnesses, beside God, if ye are men
of truth. Behold, how lofty is the station, and how consummate the virtue, of these verses which
He hath declared to be His surest testimony, His infallible proof, the evidence of His all-subduing
power, and a revelation of the potency of His will. He, the divine King, hath proclaimed the
undisputed supremacy of the verses of His Book over all things that testify to His truth. For
compared with all other proofs and tokens, the divinely revealed verses shine as the sun, whilst all
others are as stars. To the peoples of the world they are the abiding testimony, the incontrovertible
proof, the shining light of the ideal King. Their excellence is unrivaled, their virtue nothing can
surpass. They are the treasury of the divine pearls and the depository of the divine mysteries. They
constitute the indissoluble Bond, the firm Cord, the Urvatul-Vuthq, the inextinguishable Light.
Through them floweth the river of divine knowledge, and gloweth the fire of His ancient and
consummate wisdom. This is the fire which, in one and the same moment, kindleth the flame of love
in the breasts of the faithful, and induceth the chill of heedlessness in the heart of the enemy.
O friend! It behooveth us not to waive the injunction of God, but rather acquiesce and submit to
that which He hath ordained as His divine Testimony. This verse is too weighty and pregnant an
utterance for this afflicted soul to demonstrate and expound. God speaketh the truth and leadeth the
way. He, verily, is supreme over all His people; He is the Mighty, the Beneficent.
Likewise, He saith: Such are the verses of God: with truth do We recite them to thee. But in
what revelation will they believe, if they reject God and His verses? If thou wilt grasp the
implication of this verse, thou wilt recognize the truth that no manifestation greater than the
Prophets of God hath ever been revealed, and no testimony mightier than the testimony of their
revealed verses hath ever appeared upon the earth. Nay, this testimony no other testimony can ever
excel, except that which the Lord thy God willeth.
In another passage He saith: Woe to every lying sinner, who heareth the verses of God recited
to him, and then, as though he heard them not, persisteth in proud disdain! Apprise him of a painful
punishment.157 The implications of this verse, alone, suffice all that is in heaven and on earth, were
the people to ponder the verses of their Lord. For thou hearest how in this day the people
disdainfully ignore the divinely revealed verses, as though they were the meanest of all things. And
yet, nothing greater than these verses hath ever appeared, nor will ever be made manifest in the
world! Say unto them: O heedless people! Ye repeat what your fathers, in a bygone age, have said.
Whatever fruits they have gathered from the tree of their faithlessness, the same shall ye gather
also. Ere long shall ye be gathered unto your fathers, and with them shall ye dwell in hellish fire. An
ill abode! the abode of the people of tyranny.
In yet another passage He saith: And when he becometh acquainted with any of Our verses he
turneth them to ridicule. There is a shameful punishment for them!158 The people derisively
observed saying: Work thou another miracle, and give us another sign! One would say: Make
now a part of the heaven to fall down upon us;159 and another: If this be the very truth from before
Thee, rain down stones upon us from heaven.160 Even as the people of Israel, in the time of Moses,
bartered away the bread of heaven for the sordid things of the earth, these people, likewise, sought
to exchange the divinely revealed verses for their foul, their vile, and idle desires. In like manner,
thou beholdest in this day that although spiritual sustenance hath descended from the heaven of
divine mercy, and been showered from the clouds of His loving-kindness, and although the seas of
life, at the behest of the Lord of all being, are surging within the Rivn of the heart, yet these
people, ravenous as the dogs, have gathered around carrion, and contented themselves with the
stagnant waters of a briny lake. Gracious God! how strange the way of this people! They clamor for
guidance, although the standards of Him Who guideth all things are already hoisted. They cleave to
the obscure intricacies of knowledge, when He, Who is the Object of all knowledge, shineth as the
sun. They see the sun with their own eyes, and yet question that brilliant Orb as to the proof of its

light. They behold the vernal showers descending upon them, and yet seek an evidence of that
bounty. The proof of the sun is the light thereof, which shineth and envelopeth all things. The
evidence of the shower is the bounty thereof, which reneweth and investeth the world with the
mantle of life. Yea, the blind can perceive naught from the sun except its heat, and the arid soil hath
no share of the showers of mercy. Marvel not if in the Qurn the unbeliever perceiveth naught but
the trace of letters, for in the sun, the blind findeth naught but heat.
In another passage He saith: And when Our clear verses are recited to them, their only
argument is to say, Bring back our fathers, if ye speak the truth!161 Behold, what foolish evidences
they sought from these Embodiments of an all-encompassing mercy! They scoffed at the verses, a
single letter of which is greater than the creation of heavens and earth, and which quickeneth the
dead of the valley of self and desire with the spirit of faith; and clamored saying: Cause our fathers
to speed out of their sepulchers. Such was the perversity and pride of that people. Each one of these
verses is unto all the peoples of the world an unfailing testimony and a glorious proof of His truth.
Each of them verily sufficeth all mankind, wert thou to meditate upon the verses of God. In the
above-mentioned verse itself pearls of mysteries lie hidden. Whatever be the ailment, the remedy it
offereth can never fail.
Heed not the idle contention of those who maintain that the Book and verses thereof can never
be a testimony unto the common people, inasmuch as they neither grasp their meaning nor
appreciate their value. And yet, the unfailing testimony of God to both the East and the West is
none other than the Qurn. Were it beyond the comprehension of men, how could it have been
declared as a universal testimony unto all people? If their contention be true, none would therefore
be required, nor would it be necessary for them to know God, inasmuch as the knowledge of the
divine Being transcendeth the knowledge of His Book, and the common people would not possess
the capacity to comprehend it.
Such contention is utterly fallacious and inadmissible. It is actuated solely by arrogance and
pride. Its motive is to lead the people astray from the Rivn of divine good-pleasure and to tighten
the reins of their authority over the people. And yet, in the sight of God, these common people are
infinitely superior and exalted above their religious leaders who have turned away from the one
true God. The understanding of His words and the comprehension of the utterances of the Birds of
Heaven are in no wise dependent upon human learning. They depend solely upon purity of heart,
chastity of soul, and freedom of spirit. This is evidenced by those who, today, though without a
single letter of the accepted standards of learning, are occupying the loftiest seats of knowledge; and
the garden of their hearts is adorned, through the showers of divine grace, with the roses of wisdom
and the tulips of understanding. Well is it with the sincere in heart for their share of the light of a
mighty Day!
And likewise, He saith: As for those who believe not in the verses of God, or that they shall ever
meet Him, these of My mercy shall despair, and these doth a grievous chastisement await.162 Also,
And they say, Shall we then abandon our gods for a crazed poet?163 The implication of this verse
is manifest. Behold what they observed after the verses were revealed. They called Him a poet,
scoffed at the verses of God, and exclaimed saying: These words of his are but tales of the
Ancients! By this they meant that those words which were spoken by the peoples of old
Muammad hath compiled and called them the Word of God.
Likewise, in this day, thou hast heard the people impute similar charges to this Revelation,
saying: He hath compiled these words from the words of old; or these words are spurious. Vain
and haughty are their sayings, low their estate and station!
After the denials and denunciations which they uttered, and unto which We have referred, they
protested saying: No independent Prophet, according to our Scriptures, should arise after Moses
and Jesus to abolish the Law of divine Revelation. Nay, he that is to be made manifest must needs
fulfill the Law. Thereupon this verse, indicative of all the divine themes, and testifying to the truth
that the flow of the grace of the All-Merciful can never cease, was revealed: And Joseph came to
you aforetime with clear tokens, but ye ceased not to doubt of the message with which He came to
you, until, when He died, ye said, God will by no means raise up a Messenger after Him. Thus God
misleadeth him who is the transgressor, the doubter.164 Therefore, understand from this verse and
know of a certainty that the people in every age, clinging to a verse of the Book, have uttered such
vain and absurd sayings, contending that no Prophet should again be made manifest to the world.

Even as the Christian divines who, holding fast to the verse of the Gospel to which We have already
referred, have sought to explain that the law of the Gospel shall at no time be annulled, and that no
independent Prophet shall again be made manifest, unless He confirmeth the law of the Gospel.
Most of the people have become afflicted with the same spiritual disease.
Even as thou dost witness how the people of the Qurn, like unto the people of old, have
allowed the words Seal of the Prophets to veil their eyes. And yet, they themselves testify to this
verse: None knoweth the interpretation thereof but God and they that are well-grounded in
knowledge.165 And when He Who is well-grounded in all knowledge, He Who is the Mother, the
Soul, the Secret, and the Essence thereof, revealeth that which is the least contrary to their desire,
they bitterly oppose Him and shamelessly deny Him. These thou hast already heard and witnessed.
Such deeds and words have been solely instigated by leaders of religion, they that worship no God
but their own desire, who bear allegiance to naught but gold, who are wrapt in the densest veils of
learning, and who, enmeshed by its obscurities, are lost in the wilds of error. Even as the Lord of
being hath explicitly declared: What thinkest thou? He who hath made a God of his passions, and
whom God causeth to err through a knowledge, and whose ears and whose heart He hath sealed up,
and over whose sight He hath cast a veilwho, after his rejection by God, shall guide such a one?
Will ye not then be warned?166
Although the outward meaning of Whom God causeth to err through a knowledge is what hath
been revealed, yet to Us it signifieth those divines of the age who have turned away from the Beauty
of God, and who, clinging unto their own learning, as fashioned by their own fancies and desires,
have denounced Gods divine Message and Revelation. Say: It is a weighty Message, from which ye
turn aside!167 Likewise, He saith: And when Our clear verses are recited to them, they say, This is
merely a man who would fain pervert you from your fathers worship. And they say, This is none
other than a forged falsehood.168
Give ear unto Gods holy Voice, and heed thou His sweet and immortal melody. Behold how He
hath solemnly warned them that have repudiated the verses of God, and hath disowned them that
have denied His holy words. Consider how far the people have strayed from the Kawthar of the
divine Presence, and how grievous hath been the faithlessness and arrogance of the spiritually
destitute in the face of that sanctified Beauty. Although that Essence of loving-kindness and bounty
caused those evanescent beings to step into the realm of immortality, and guided those destitute
souls to the sacred river of wealth, yet some denounced Him as a calumniator of God, the Lord of
all creatures, others accused Him of being the one that withholdeth the people from the path of
faith and true belief, and still others declared Him to be a lunatic and the like.
In like manner, thou observest in this day with what vile imputations they have assailed that
Gem of Immortality, and what unspeakable transgressions they have heaped upon Him Who is the
Source of purity. Although God hath throughout His Book and in His holy and immortal Tablet
warned them that deny and repudiate the revealed verses, and hath announced His grace unto them
that accept them, yet behold the unnumbered cavils they raised against those verses which have
been sent down from the new heaven of Gods eternal holiness! This, notwithstanding the fact that
no eye hath beheld so great an outpouring of bounty, nor hath any ear heard of such a revelation of
loving-kindness. Such bounty and revelation have been made manifest, that the revealed verses
seemed as vernal showers raining from the clouds of the mercy of the All-Bountiful. The Prophets
endowed with constancy, whose loftiness and glory shine as the sun, were each honored with a
Book which all have seen, and the verses of which have been duly ascertained. Whereas the verses
which have rained from this Cloud of divine mercy have been so abundant that none hath yet been
able to estimate their number. A score of volumes are now available. How many still remain beyond
our reach! How many have been plundered and have fallen into the hands of the enemy, the fate of
which none knoweth.
O brother, we should open our eyes, meditate upon His Word, and seek the sheltering shadow of
the Manifestations of God, that perchance we may be warned by the unmistakable counsels of the
Book, and give heed to the admonitions recorded in the holy Tablets; that we may not cavil at the
Revealer of the verses, that we may resign ourselves wholly to His Cause, and embrace
wholeheartedly His law, that haply we may enter the court of His mercy, and dwell upon the shore
of His grace. He, verily, is merciful and forgiving towards His servants.

And likewise, He saith: Say, O people of the Book! do ye not disavow us only because we
believe in God and in what He hath sent down to us, and in what He hath sent down aforetime, and
because most of you are doers of ill?169 How explicitly doth this verse reveal Our purpose, and how
clearly doth it demonstrate the truth of the testimony of the verses of God! This verse was revealed
at a time when Islm was assailed by the infidels, and its followers were accused of misbelief, when
the Companions of Muammad were denounced as repudiators of God and as followers of a lying
sorcerer. In its early days, when Islm was still to outward seeming devoid of authority and power,
the friends of the Prophet, who had turned their face toward God, wherever they went, were
harassed, persecuted, stoned and vilified. At such a time this blessed verse was sent down from the
heaven of divine Revelation. It revealed an irrefutable evidence, and brought the light of an
unfailing guidance. It instructed the companions of Muammad to declare the following unto the
infidels and idolaters: Ye oppress and persecute us, and yet, what else have we done except that we
have believed in God and in the verses sent down unto us through the tongue of Muammad, and in
those which descended upon the Prophets of old? By this is meant that their only guilt was to have
recognized that the new and wondrous verses of God, which had descended upon Muammad, as
well as those which had been revealed unto the Prophets of old, were all of God, and to have
acknowledged and embraced their truth. This is the testimony which the divine King hath taught
His servants.
In view of this, is it fair for this people to repudiate these newly revealed verses which have
encompassed both the East and the West, and to regard themselves as the upholders of true belief?
Should they not rather believe in Him Who hath revealed these verses? Considering the testimony
which He Himself hath established, how could He fail to account as true believers them that have
testified to its truth? Far be it from Him that He should turn away from the gates of His mercy them
that have turned unto and embraced the truth of the divine verses, or that He should threaten those
that have clung to His sure testimony! He verily establisheth the truth through His verses, and
confirmeth His Revelation by His words. He verily is the Powerful, the Help in peril, the Almighty.
And likewise, He saith: And had We sent down unto Thee a Book written on parchment, and
they had touched it with their hands, the infidels would surely have said This is naught but
palpable sorcery.170 Most of the verses of the Qurn are indicative of this theme. We have, for the
sake of brevity, mentioned only these verses. Consider, hath anything else besides the verses been
established in the whole Book, as a standard for the recognition of the Manifestations of His Beauty,
that the people might cling to, and reject the Manifestations of God? On the contrary, in every
instance, He hath threatened with fire those that repudiate and scoff at the verses, as already shown.
Therefore, should a person arise and bring forth a myriad verses, discourses, epistles, and
prayers, none of which have been acquired through learning, what conceivable excuse could justify
those that reject them, and deprive themselves of the potency of their grace? What answer could
they give when once their soul hath ascended and departed from its gloomy temple? Could they
seek to justify themselves by saying: We have clung to a certain tradition, and not having beheld
the literal fulfillment thereof, we have therefore raised such cavils against the Embodiments of
divine Revelation, and kept remote from the law of God? Hast thou not heard that among the
reasons why certain Prophets have been designated as Prophets endowed with constancy was the
revelation of a Book unto them? And yet, how could this people be justified in rejecting the Revealer
and Author of so many volumes of verses, and follow the sayings of him who hath foolishly sown
the seeds of doubt in the hearts of men, and who, Satan-like, hath risen to lead the people into the
paths of perdition and error? How could they allow such things to deprive them of the light of the
Sun of divine bounty? Aside from these things, if these people shun and reject such a divine Soul,
such holy Breath, to whom, We wonder, could they cling, to whose face besides His Face could they
turn? YeaAll have a quarter of the Heavens to which they turn.171 We have shown thee these
two ways; walk thou the way thou choosest. This verily is the truth, and after truth there remaineth
naught but error.
Amongst the proofs demonstrating the truth of this Revelation is this, that in every age and
Dispensation, whenever the invisible Essence was revealed in the person of His Manifestation,
certain souls, obscure and detached from all worldly entanglements, would seek illumination from
the Sun of Prophethood and Moon of divine guidance, and would attain unto the divine Presence.
For this reason, the divines of the age and those possessed of wealth would scorn and scoff at these

people. Even as He hath revealed concerning them that erred: Then said the chiefs of His people
who believed not, We see in Thee but a man like ourselves; and we see not any who have followed
Thee except our meanest ones of hasty judgment, nor see we any excellence in you above ourselves:
nay, we deem you liars.172 They caviled at those holy Manifestations, and protested saying: None
hath followed you except the abject amongst us, those who are worthy of no attention. Their aim
was to show that no one amongst the learned, the wealthy, and the renowned believed in them. By
this and similar proofs they sought to demonstrate the falsity of Him that speaketh naught but the
In this most resplendent Dispensation, however, this most mighty Sovereignty, a number of
illumined divines, of men of consummate learning, of doctors of mature wisdom, have attained unto
His Court, drunk the cup of His divine Presence, and been invested with the honor of His most
excellent favor. They have renounced, for the sake of the Beloved, the world and all that is therein.
We will mention the names of some of them, that perchance it may strengthen the fainthearted, and
encourage the timorous.
Among them was Mull usayn, who became the recipient of the effulgent glory of the Sun of
divine Revelation. But for him, God would not have been established upon the seat of His mercy,
nor ascended the throne of eternal glory. Among them also was Siyyid Yay, that unique and
peerless figure of his age,
Mull Muammad Aly-i-Zanjn
Mull Aly-i-Bastm
Mull Sad-i-Brfursh
Mull Nimatullh-i-Mzindarn
Mull Ysuf-i-Ardibl
Mull Mihdy-i-Khu
Siyyid usayn-i-Turshz
Mull Mihdy-i-Kand
Mull Bqir
Mull Abdul-Khliq-i-Yazd
Mull Aly-i-Baraqn
and others, well-nigh four hundred in number, whose names are all inscribed upon the Guarded
Tablet of God.
All these were guided by the light of that Sun of divine Revelation, confessed and acknowledged
His truth. Such was their faith, that most of them renounced their substance and kindred, and
cleaved to the good-pleasure of the All-Glorious. They laid down their lives for their Well-Beloved,
and surrendered their all in His path. Their breasts were made targets for the darts of the enemy,
and their heads adorned the spears of the infidel. No land remained which did not drink the blood of
these embodiments of detachment, and no sword that did not bruise their necks. Their deeds, alone,
testify to the truth of their words. Doth not the testimony of these holy souls, who have so
gloriously risen to offer up their lives for their Beloved that the whole world marveled at the
manner of their sacrifice, suffice the people of this day? Is it not sufficient witness against the
faithlessness of those who for a trifle betrayed their faith, who bartered away immortality for that
which perisheth, who gave up the Kawthar of the divine Presence for salty springs, and whose one
aim in life is to usurp the property of others? Even as thou dost witness how all of them have busied
themselves with the vanities of the world, and have strayed far from Him Who is the Lord, the Most
Be fair: Is the testimony of those acceptable and worthy of attention whose deeds agree with
their words, whose outward behavior conforms with their inner life? The mind is bewildered at
their deeds, and the soul marveleth at their fortitude and bodily endurance. Or is the testimony of
these faithless souls who breathe naught but the breath of selfish desire, and who lie imprisoned in
the cage of their idle fancies, acceptable? Like the bats of darkness, they lift not their heads from
their couch except to pursue the transient things of the world, and find no rest by night except as
they labor to advance the aims of their sordid life. Immersed in their selfish schemes, they are
oblivious of the divine Decree. In the daytime they strive with all their soul after worldly benefits,

and in the night-season their sole occupation is to gratify their carnal desires. By what law or
standard could men be justified in cleaving to the denials of such petty-minded souls and in ignoring
the faith of them that have renounced, for the sake of the good-pleasure of God, their life and
substance, their fame and renown, their reputation and honor?
Were not the happenings of the life of the Prince of Martyrs173 regarded as the greatest of all
events, as the supreme evidence of his truth? Did not the people of old declare those happenings to
be unprecedented? Did they not maintain that no manifestation of truth hath ever evinced such
constancy, such conspicuous glory? And yet, that episode of his life, commencing as it did in the
morning, was brought to a close by the middle of the same day, whereas, these holy lights have, for
eighteen years, heroically endured the showers of afflictions which, from every side, have rained
upon them. With what love, what devotion, what exultation and holy rapture, they sacrificed their
lives in the path of the All-Glorious! To the truth of this all witness. And yet, how can they belittle
this Revelation? Hath any age witnessed such momentous happenings? If these companions be not
the true strivers after God, who else could be called by this name? Have these companions been
seekers after power or glory? Have they ever yearned for riches? Have they cherished any desire
except the good-pleasure of God? If these companions, with all their marvelous testimonies and
wondrous works, be false, who then is worthy to claim for himself the truth? I swear by God! Their
very deeds are a sufficient testimony, and an irrefutable proof unto all the peoples of the earth, were
men to ponder in their hearts the mysteries of divine Revelation. And they who act unjustly shall
soon know what lot awaiteth them!174
Furthermore, the sign of truth and falsehood is designated and appointed in the Book. By this
divinely appointed touchstone, the claims and pretensions of all men must needs be assayed, so that
the truthful may be known and distinguished from the imposter. This touchstone is no other than
this verse: Wish for death, if ye are men of truth.175 Consider these martyrs of unquestionable
sincerity, to whose truthfulness testifieth the explicit text of the Book, and all of whom, as thou hast
witnessed, have sacrificed their life, their substance, their wives, their children, their all, and
ascended unto the loftiest chambers of Paradise. Is it fair to reject the testimony of these detached
and exalted beings to the truth of this preeminent and glorious Revelation and to regard as
acceptable the denunciations which have been uttered against this resplendent Light by this
faithless people, who for gold have forsaken their faith, and who for the sake of leadership have
repudiated Him Who is the First Leader of all mankind? This, although their character is now
revealed unto all people who have recognized them as those who will in no wise relinquish one jot
or one tittle of their temporal authority for the sake of Gods holy Faith, how much less their life,
their substance, and the like.
Behold how the divine Touchstone hath, according to the explicit text of the Book, separated and
distinguished the true from the false. Notwithstanding, they are still oblivious of this truth, and in
the sleep of heedlessness, are pursuing the vanities of the world, and are occupied with thoughts of
vain and earthly leadership.
O Son of Man! Many a day hath passed over thee whilst thou hast busied thyself with thy
fancies and idle imaginings. How long art thou to slumber on thy bed? Lift up thine head from
slumber, for the Sun hath risen to the zenith; haply it may shine upon thee with the light of beauty.
Let it be known, however, that none of these doctors and divines to whom we have referred was
invested with the rank and dignity of leadership. For well-known and influential leaders of religion,
who occupy the seats of authority and exercise the functions of leadership, can in no wise bear
allegiance to the Revealer of truth, except whomsoever thy Lord willeth. But for a few, such things
have never come to pass. And few of My servants are the thankful.176 Even as in this Dispensation,
not one amongst the renowned divines, in the grasp of whose authority were held the reins of the
people, hath embraced the Faith. Nay, they have striven against it with such animosity and
determination that no ear hath heard and no eye hath seen the like.
The Bb, the Lord, the most exaltedmay the life of all be a sacrifice unto Himhath specifically
revealed an Epistle unto the divines of every city, wherein He hath fully set forth the character of
the denial and repudiation of each of them. Wherefore, take ye good heed ye who are men of
insight!177 By His references to their opposition He intended to invalidate the objections which the
people of the Bayn might raise in the day of the manifestation of Mustaghth,178 the day of the
Latter Resurrection, claiming that, whereas in the Dispensation of the Bayn a number of divines

have embraced the Faith, in this latter Revelation none of these hath recognized His claim. His
purpose was to warn the people lest, God forbid, they cling to such foolish thoughts and deprive
themselves of the divine Beauty. Yea, these divines to whom We have referred, were mostly
unrenowned, and, by the grace of God they were all purged of earthly vanities and free from the
trappings of leadership. Such is the bounty of God; to whom He will He giveth it.
Another proof and evidence of the truth of this Revelation, which amongst all other proofs
shineth as the sun, is the constancy of the eternal Beauty in proclaiming the Faith of God. Though
young and tender of age, and though the Cause He revealed was contrary to the desire of all the
peoples of earth, both high and low, rich and poor, exalted and abased, king and subject, yet He
arose and steadfastly proclaimed it. All have known and heard this. He was afraid of no one; He was
regardless of consequences. Could such a thing be made manifest except through the power of a
divine Revelation, and the potency of Gods invincible Will? By the righteousness of God! Were any
one to entertain so great a Revelation in his heart, the thought of such a declaration would alone
confound him! Were the hearts of all men to be crowded into his heart, he would still hesitate to
venture upon so awful an enterprise. He could achieve it only by the permission of God, only if the
channel of his heart were to be linked with the Source of divine grace, and his soul be assured of the
unfailing sustenance of the Almighty. To what, We wonder, do they ascribe so great a daring? Do
they accuse Him of folly as they accused the Prophets of old? Or do they maintain that His motive
was none other than leadership and the acquisition of earthly riches?
Gracious God! In His Book, which He hath entitled Qayymul-Asmthe first, the greatest
and mightiest of all booksHe prophesied His own martyrdom. In it is this passage: O thou
Remnant of God! I have sacrificed myself wholly for Thee; I have accepted curses for Thy sake; and
have yearned for naught but martyrdom in the path of Thy love. Sufficient Witness unto me is God,
the Exalted, the Protector, the Ancient of Days!
Likewise, in His interpretation of the letter H, He craved martyrdom, saying: Methinks I
heard a Voice calling in my inmost being: Do thou sacrifice the thing which Thou lovest most in the
path of God, even as usayn, peace be upon him, hath offered up his life for My sake. And were I
not regardful of this inevitable mystery, by Him Who hath my being between His hands, even if all
the kings of the earth were to be leagued together they would be powerless to take from me a single
letter, how much less can these servants who are worthy of no attention, and who verily are of the
outcast That all may know the degree of My patience, My resignation, and self-sacrifice in the
path of God.
Could the Revealer of such utterance be regarded as walking any way but the way of God, and as
having yearned for aught else except His good-pleasure? In this very verse there lieth concealed a
breath of detachment, which if it were to be breathed full upon the world, all beings would renounce
their lives and sacrifice their souls. Reflect upon the villainous behavior of this generation, and
witness their astounding ingratitude. Observe how they have closed their eyes to all this glory, and
are abjectly pursuing those foul carcasses from whose bellies ascendeth the cry of the swallowed
substance of the faithful. And yet, what unseemly calumnies they have hurled against those
Daysprings of Holiness? Thus do We recount unto thee that which the hands of the infidels have
wrought, they who, in the Day of Resurrection, have turned their face away from the divine
Presence, whom God hath tormented with the fire of their own misbelief, and for whom He hath
prepared in the world to come a chastisement which shall devour both their bodies and souls. For
these have said: God is powerless, and His hand of mercy is fettered.
Steadfastness in the Faith is a sure testimony and a glorious evidence of the truth. Even as the
Seal of the Prophets hath said: Two verses have made Me old. Both these verses are indicative of
constancy in the Cause of God. Even as He saith: Be thou steadfast as thou hast been bidden.179
And now consider how this Sadrih of the Rivn of God hath, in the prime of youth, risen to
proclaim the Cause of God. Behold what steadfastness that Beauty of God hath revealed. The whole
world rose to hinder Him, yet it utterly failed. The more severe the persecution they inflicted on
that Sadrih of Blessedness, the more His fervor increased, and the brighter burned the flame of His
love. All this is evident, and none disputeth its truth. Finally, He surrendered His soul, and winged
His flight unto the realms above.
And among the evidences of the truth of His manifestation were the ascendancy, the
transcendent power, and supremacy which He, the Revealer of being and Manifestation of the

Adored, hath, unaided and alone, revealed throughout the world. No sooner had that eternal Beauty
revealed Himself in Shrz, in the year sixty, and rent asunder the veil of concealment, than the
signs of the ascendancy, the might, the sovereignty, and power, emanating from that Essence of
Essences and Sea of Seas, were manifest in every land. So much so, that from every city there
appeared the signs, the evidences, the tokens, the testimonies of that divine Luminary. How many
were those pure and kindly hearts which faithfully reflected the light of that eternal Sun, and how
manifold the emanations of knowledge from that Ocean of divine wisdom which encompassed all
beings! In every city, all the divines and dignitaries rose to hinder and repress them, and girded up
the loins of malice, of envy, and tyranny for their suppression. How great the number of those holy
souls, those essences of justice, who, accused of tyranny, were put to death! And how many
embodiments of purity, who showed forth naught but true knowledge and stainless deeds, suffered
an agonizing death! Notwithstanding all this, each of these holy beings, up to his last moment,
breathed the Name of God, and soared in the realm of submission and resignation. Such was the
potency and transmuting influence which He exercised over them, that they ceased to cherish any
desire but His will, and wedded their soul to His remembrance.
Reflect: Who in this world is able to manifest such transcendent power, such pervading
influence? All these stainless hearts and sanctified souls have, with absolute resignation, responded
to the summons of His decree. Instead of complaining, they rendered thanks unto God, and amidst
the darkness of their anguish they revealed naught but radiant acquiescence to His will. It is evident
how relentless was the hate, and how bitter the malice and enmity entertained by all the peoples of
the earth towards these companions. The persecution and pain they inflicted on these holy and
spiritual beings were regarded by them as means unto salvation, prosperity, and everlasting success.
Hath the world, since the days of Adam, witnessed such tumult, such violent commotion?
Notwithstanding all the torture they suffered, and manifold the afflictions they endured, they
became the object of universal opprobrium and execration. Methinks patience was revealed only by
virtue of their fortitude, and faithfulness itself was begotten only by their deeds.
Do thou ponder these momentous happenings in thy heart, so that thou mayest apprehend the
greatness of this Revelation, and perceive its stupendous glory. Then shall the spirit of faith, through
the grace of the Merciful, be breathed into thy being, and thou shalt be established and abide upon
the seat of certitude. The one God is My witness! Wert thou to ponder a while, thou wilt recognize
that, apart from all these established truths and above-mentioned evidences, the repudiation,
cursing, and execration, pronounced by the people of the earth, are in themselves the mightiest
proof and the surest testimony of the truth of these heroes of the field of resignation and
detachment. Whenever thou dost meditate upon the cavils uttered by all the people, be they divines,
learned or ignorant, the firmer and the more steadfast wilt thou grow in the Faith. For whatsoever
hath come to pass hath been prophesied by them who are the Mines of divine knowledge, and
Recipients of Gods eternal law.
Although We did not intend to make mention of the traditions of a bygone age, yet, because of
Our love for thee, We will cite a few which are applicable to Our argument. We do not feel their
necessity, however, inasmuch as the things We have already mentioned suffice the world and all
that is therein. In fact, all the Scriptures and the mysteries thereof are condensed into this brief
account. So much so, that were a person to ponder it a while in his heart, he would discover from all
that hath been said the mysteries of the Words of God, and would apprehend the meaning of
whatever hath been manifested by that ideal King. As the people differ in their understanding and
station, We will accordingly make mention of a few traditions, that these may impart constancy to
the wavering soul, and tranquillity to the troubled mind. Thereby, will the testimony of God unto
the people, both high and low, be complete and perfect.
Among them is the tradition, And when the Standard of Truth is made manifest, the people of
both the East and the West curse it. The wine of renunciation must needs be quaffed, the lofty
heights of detachment must needs be attained, and the meditation referred to in the words One
hours reflection is preferable to seventy years of pious worship must needs be observed, so that
the secret of the wretched behavior of the people might be discovered, those people who, despite the
love and yearning for truth which they profess, curse the followers of Truth when once He hath
been made manifest. To this truth the above-mentioned tradition beareth witness. It is evident that
the reason for such behavior is none other than the annulment of those rules, customs, habits, and

ceremonials to which they have been subjected. Otherwise, were the Beauty of the Merciful to
comply with those same rules and customs which are current amongst the people, and were He to
sanction their observances, such conflict and mischief would in no wise be made manifest in the
world. This exalted tradition is attested and substantiated by these words which He hath revealed:
The day when the Summoner shall summon to a stern business.180
The divine call of the celestial Herald from beyond the Veil of Glory, summoning mankind to
renounce utterly all the things to which they cleave, is repugnant to their desire; and this is the
cause of the bitter trials and violent commotions which have occurred. Consider the way of the
people. They ignore these well-founded traditions, all of which have been fulfilled, and cling unto
those of doubtful validity, and ask why these have not been fulfilled. And yet, those things which to
them were inconceivable have been made manifest. The signs and tokens of the Truth shine even as
the midday sun, and yet the people are wandering, aimlessly and perplexedly, in the wilderness of
ignorance and folly. Notwithstanding all the verses of the Qurn, and the recognized traditions,
which are all indicative of a new Faith, a new Law, and a new Revelation, this generation still
waiteth in expectation of beholding the promised One who should uphold the Law of the
Muammadan Dispensation. The Jews and the Christians in like manner uphold the same
Among the utterances that foreshadow a new Law and a new Revelation are the passages in the
Prayer of Nudbih: Where is He Who is preserved to renew the ordinances and laws? Where is He
Who hath the authority to transform the Faith and the followers thereof? He hath, likewise,
revealed in the Zyrat:181 Peace be upon the Truth made new. Ab-Abdillh, questioned
concerning the character of the Mihd, answered saying: He will perform that which Muammad,
the Messenger of God, hath performed, and will demolish whatever hath been before Him even as
the Messenger of God hath demolished the ways of those that preceded Him.
Behold, how, notwithstanding these and similar traditions, they idly contend that the laws
formerly revealed must in no wise be altered. And yet, is not the object of every Revelation to effect
a transformation in the whole character of mankind, a transformation that shall manifest itself, both
outwardly and inwardly, that shall affect both its inner life and external conditions? For if the
character of mankind be not changed, the futility of Gods universal Manifestation would be
apparent. In the Avlim, an authoritative and well-known book, it is recorded: A Youth from
Ban-Hshim shall be made manifest, Who will reveal a new Book and promulgate a new law; then
follow these words: Most of His enemies will be the divines. In another passage, it is related of
diq, son of Muammad, that he spoke the following: There shall appear a Youth from BanHshim, Who will bid the people plight fealty unto Him. His Book will be a new Book, unto which
He shall summon the people to pledge their faith. Stern is His Revelation unto the Arab. If ye hear
about Him, hasten unto Him. How well have they followed the directions of the Imms of the Faith
and Lamps of certitude! Although it is clearly stated: Were ye to hear that a Youth from BanHshim hath appeared, summoning the people unto a new and Divine Book, and to new and Divine
laws, hasten unto Him, yet have they all declared that Lord of being an infidel, and pronounced
Him a heretic. They hastened not unto that Hshimite Light, that divine Manifestation, except with
drawn swords, and hearts filled with malice. Moreover, observe how explicitly the enmity of the
divines hath been mentioned in the books. Notwithstanding all these evident and significant
traditions, all these unmistakable and undisputed allusions, the people have rejected the immaculate
Essence of knowledge and of holy utterance, and have turned unto the exponents of rebellion and
error. Despite these recorded traditions and revealed utterances, they speak only that which is
prompted by their own selfish desires. And should the Essence of Truth reveal that which is
contrary to their inclinations and desires, they will straightway denounce Him as an infidel, and will
protest saying: This is contrary to the sayings of the Imms of the Faith and of the resplendent
lights. No such thing hath been provided by our inviolable Law. Even so in this day such worthless
statements have been and are being made by these poor mortals.
And now, consider this other tradition, and observe how all these things have been foretold. In
Arban it is recorded: Out of Ban-Hshim there shall come forth a Youth Who shall reveal new
laws. He shall summon the people unto Him, but none will heed His call. Most of His enemies will
be the divines. His bidding they will not obey, but will protest saying: This is contrary to that
which hath been handed down unto us by the Imms of the Faith. In this day, all are repeating

these very same words, utterly unaware that He is established upon the throne of He doeth
whatsoever He willeth, and abideth upon the seat of He ordaineth whatsoever He pleaseth.
No understanding can grasp the nature of His Revelation, nor can any knowledge comprehend
the full measure of His Faith. All sayings are dependent upon His sanction, and all things stand in
need of His Cause. All else save Him are created by His command, and move and have their being
through His law. He is the Revealer of the divine mysteries, and the Expounder of the hidden and
ancient wisdom. Thus it is related in the Birul-Anvr, the Avlim, and the Yanb of diq,
son of Muammad, that he spoke these words: Knowledge is twenty and seven letters. All that the
Prophets have revealed are two letters thereof. No man thus far hath known more than these two
letters. But when the Qim shall arise, He will cause the remaining twenty and five letters to be
made manifest. Consider, He hath declared Knowledge to consist of twenty and seven letters, and
regarded all the Prophets, from Adam even unto the Seal, as Expounders of only two letters
thereof and of having been sent down with these two letters. He also saith that the Qim will reveal
all the remaining twenty and five letters. Behold from this utterance how great and lofty is His
station! His rank excelleth that of all the Prophets, and His Revelation transcendeth the
comprehension and understanding of all their chosen ones. A Revelation, of which the Prophets of
God, His saints and chosen ones, have either not been informed, or which, in pursuance of Gods
inscrutable Decree, they have not disclosedsuch a Revelation these mean and depraved people
have sought to measure with their own deficient minds, their own deficient learning and
understanding. Should it fail to conform to their standards, they straightway reject it. Thinkest
thou that the greater part of them hear or understand? They are even like unto the brutes! yea, they
stray even further from the path!182
How, We wonder, do they explain the aforementioned tradition, a tradition which, in
unmistakable terms, foreshadoweth the revelation of things inscrutable, and the occurrence of new
and wondrous events in His day? Such marvelous happenings kindle so great a strife amongst the
people, that all the divines and doctors sentence Him and His companions to death, and all the
peoples of the earth arise to oppose Him. Even as it hath been recorded in the Kf, in the tradition
of Jbir, in the Tablet of Fimih, concerning the character of the Qim: He shall manifest the
perfection of Moses, the splendor of Jesus, and the patience of Job. His chosen ones shall be abased
in His day. Their heads shall be offered as presents even as the heads of the Turks and the
Daylamites. They shall be slain and burnt. Fear shall seize them; dismay and alarm shall strike terror
into their hearts. The earth shall be dyed with their blood. Their womenfolk shall bewail and lament.
These indeed are my friends! Consider, not a single letter of this tradition hath remained
unfulfilled. In most of the places their blessed blood hath been shed; in every city they have been
made captives, have been paraded throughout the provinces, and some have been burnt with fire.
And yet no one hath paused to reflect that if the promised Qim should reveal the law and
ordinances of a former Dispensation, why then should such traditions have been recorded, and why
should there arise such a degree of strife and conflict that the people should regard the slaying of
these companions as an obligation imposed upon them, and deem the persecution of these holy
souls as a means of attaining unto the highest favor?
Moreover, observe how these things that have come to pass, and the acts which have been
perpetrated, have all been mentioned in former traditions. Even as it hath been recorded in the
Rawiy-i-Kf, concerning Zawr. In the Rawiy-i-Kf it is related of Muvyih, son of
Vahhb, that Ab-Abdillh hath spoken: Knowest thou Zawr? I said: May my life be a sacrifice
unto thee! They say it is Baghdd. Nay, he answered. And then added: Hast thou entered the city
of Rayy?,183 to which I made reply: Yea, I have entered it. Whereupon, He inquired: Didst thou
visit the cattle-market? Yea, I answered. He said: Hast thou seen the black mountain on the
right-hand side of the road? The same is Zawr. There shall eighty men, of the children of certain
ones, be slain, all of whom are worthy to be called caliphs. Who will slay them? I asked. He made
reply: The children of Persia!
Such is the condition and fate of His companions which in former days hath been foretold. And
now observe how, according to this tradition, Zawr is no other but the land of Rayy. In that place
His companions have been with great suffering put to death, and all these holy beings have suffered
martyrdom at the hand of the Persians, as recorded in the tradition. This thou hast heard, and unto
it all testify. Wherefore, then, do not these groveling, worm-like men pause to meditate upon these

traditions, all of which are manifest as the sun in its noontide glory? For what reason do they refuse
to embrace the Truth, and allow certain traditions, the significance of which they have failed to
grasp, to withhold them from the recognition of the Revelation of God and His Beauty, and to cause
them to dwell in the infernal abyss? Such things are to be attributed to naught but the faithlessness
of the divines and doctors of the age. Of these, diq, son of Muammad, hath said: The religious
doctors of that age shall be the most wicked of the divines beneath the shadow of heaven. Out of
them hath mischief proceeded, and unto them it shall return.
We entreat the learned men of the Bayn not to follow in such ways, not to inflict, at the time of
Mustaghth, upon Him Who is the divine Essence, the heavenly Light, the absolute Eternity, the
Beginning and the End of the Manifestations of the Invisible, that which hath been inflicted in this
day. We beg them not to depend upon their intellect, their comprehension and learning, nor to
contend with the Revealer of celestial and infinite knowledge. And yet, notwithstanding all these
admonitions, We perceive that a one-eyed man, who himself is the chief of the people, is arising
with the utmost malevolence against Us. We foresee that in every city people will arise to suppress
the Blessed Beauty, that the companions of that Lord of being and ultimate Desire of all men will
flee from the face of the oppressor and seek refuge from him in the wilderness, whilst others will
resign themselves and, with absolute detachment, will sacrifice their lives in His path. Methinks We
can discern one who is reputed for such devoutness and piety that men deem it an obligation to
obey him, and to whose command they consider it necessary to submit, who will arise to assail the
very root of the divine Tree, and endeavor to the uttermost of his power to resist and oppose Him.
Such is the way of the people!
We fain would hope that the people of the Bayn will be enlightened, will soar in the realm of
the spirit and abide therein, will discern the Truth, and recognize with the eye of insight dissembling
falsehood. In these days, however, such odors of jealousy are diffused, thatI swear by the Educator
of all beings, visible and invisiblefrom the beginning of the foundation of the worldthough it
hath no beginninguntil the present day, such malice, envy, and hate have in no wise appeared, nor
will they ever be witnessed in the future. For a number of people who have never inhaled the
fragrance of justice, have raised the standard of sedition, and have leagued themselves against Us.
On every side We witness the menace of their spears, and in all directions We recognize the shafts
of their arrows. This, although We have never gloried in any thing, nor did We seek preference over
any soul. To everyone We have been a most kindly companion, a most forbearing and affectionate
friend. In the company of the poor We have sought their fellowship, and amidst the exalted and
learned We have been submissive and resigned. I swear by God, the one true God! grievous as have
been the woes and sufferings which the hand of the enemy and the people of the Book inflicted
upon Us, yet all these fade into utter nothingness when compared with that which hath befallen Us
at the hand of those who profess to be Our friends.
What more shall We say? The universe, were it to gaze with the eye of justice, would be
incapable of bearing the weight of this utterance! In the early days of Our arrival in this land, when
We discerned the signs of impending events, We decided, ere they happened, to retire. We betook
Ourselves to the wilderness, and there, separated and alone, led for two years a life of complete
solitude. From Our eyes there rained tears of anguish, and in Our bleeding heart there surged an
ocean of agonizing pain. Many a night We had no food for sustenance, and many a day Our body
found no rest. By Him Who hath My being between His hands! notwithstanding these showers of
afflictions and unceasing calamities, Our soul was wrapt in blissful joy, and Our whole being
evinced an ineffable gladness. For in Our solitude We were unaware of the harm or benefit, the
health or ailment, of any soul. Alone, We communed with Our spirit, oblivious of the world and all
that is therein. We knew not, however, that the mesh of divine destiny exceedeth the vastest of
mortal conceptions, and the dart of His decree transcendeth the boldest of human designs. None can
escape the snares He setteth, and no soul can find release except through submission to His will. By
the righteousness of God! Our withdrawal contemplated no return, and Our separation hoped for no
reunion. The one object of Our retirement was to avoid becoming a subject of discord among the
faithful, a source of disturbance unto Our companions, the means of injury to any soul, or the cause
of sorrow to any heart. Beyond these, We cherished no other intention, and apart from them, We
had no end in view. And yet, each person schemed after his own desire, and pursued his own idle

fancy, until the hour when, from the Mystic Source, there came the summons bidding Us return
whence We came. Surrendering Our will to His, We submitted to His injunction.
What pen can recount the things We beheld upon Our return! Two years have elapsed during
which Our enemies have ceaselessly and assiduously contrived to exterminate Us, whereunto all
witness. Nevertheless, none amongst the faithful hath risen to render Us any assistance, nor did
anyone feel inclined to help in Our deliverance. Nay, instead of assisting Us, what showers of
continuous sorrows their words and deeds have caused to rain upon Our soul! Amidst them all, We
stand, life in hand, wholly resigned to His will; that perchance, through Gods loving-kindness and
His grace, this revealed and manifest Letter may lay down His life as a sacrifice in the path of the
Primal Point, the most exalted Word. By Him at Whose bidding the Spirit hath spoken, but for this
yearning of Our soul, We would not, for one moment, have tarried any longer in this city.
Sufficient Witness is God unto Us. We conclude Our argument with the words: There is no power
nor strength but in God alone. We are Gods, and to Him shall we return.
They that have hearts to understand, they that have quaffed the Wine of love, who have not for
one moment gratified their selfish desires, will behold, resplendent as the sun in its noontide glory,
those tokens, testimonies, and evidences that attest the truth of this wondrous Revelation, this
transcendent and divine Faith. Reflect, how the people have rejected the Beauty of God, and have
clung unto their covetous desires. Notwithstanding all these consummate verses, these unmistakable
allusions, which have been revealed in the Most weighty Revelation, the Trust of God amongst
men, and despite these evident traditions, each more manifest than the most explicit utterance, the
people have ignored and repudiated their truth, and have held fast to the letter of certain traditions
which, according to their understanding, they have found inconsistent with their expectations, and
the meaning of which they have failed to grasp. They have thus shattered every hope, and deprived
themselves of the pure wine of the All-Glorious, and the clear and incorruptible waters of the
immortal Beauty.
Consider, that even the year in which that Quintessence of Light is to be made manifest hath
been specifically recorded in the traditions, yet they still remain unmindful, nor do they for one
moment cease to pursue their selfish desires. According to the tradition, Mufaal asked diq
saying: What of the sign of His manifestation, O my master? He made reply: In the year sixty,
His Cause shall be made manifest, and His Name shall be proclaimed.
How strange! Notwithstanding these explicit and manifest references these people have shunned
the Truth. For instance, mention of the sorrows, the imprisonment and afflictions inflicted upon that
Essence of divine virtue hath been made in the former traditions. In the Bir it is recorded: In
our Qim there shall be four signs from four Prophets, Moses, Jesus, Joseph, and Muammad. The
sign from Moses is fear and expectation; from Jesus, that which was spoken of Him; from Joseph,
imprisonment and dissimulation; from Muammad, the revelation of a Book similar to the Qurn.
Notwithstanding such a conclusive tradition, which in such unmistakable language hath
foreshadowed the happenings of the present day, none hath been found to heed its prophecy, and
methinks none will do so in the future, except him whom thy Lord willeth. God indeed shall make
whom He will to hearken, but We shall not make those who are in their graves to hearken.
It is evident unto thee that the Birds of Heaven and Doves of Eternity speak a twofold language.
One language, the outward language, is devoid of allusions, is unconcealed and unveiled; that it may
be a guiding lamp and a beaconing light whereby wayfarers may attain the heights of holiness, and
seekers may advance into the realm of eternal reunion. Such are the unveiled traditions and the
evident verses already mentioned. The other language is veiled and concealed, so that whatever
lieth hidden in the heart of the malevolent may be made manifest and their innermost being be
disclosed. Thus hath diq, son of Muammad, spoken: God verily will test them and sift them.
This is the divine standard, this is the Touchstone of God, wherewith He proveth His servants. None
apprehendeth the meaning of these utterances except them whose hearts are assured, whose souls
have found favor with God, and whose minds are detached from all else but Him. In such utterances,
the literal meaning, as generally understood by the people, is not what hath been intended. Thus it
is recorded: Every knowledge hath seventy meanings, of which one only is known amongst the
people. And when the Qim shall arise, He shall reveal unto men all that which remaineth. He also
saith: We speak one word, and by it we intend one and seventy meanings; each one of these
meanings we can explain.

These things We mention only that the people may not be dismayed because of certain traditions
and utterances, which have not yet been literally fulfilled, that they may rather attribute their
perplexity to their own lack of understanding, and not to the nonfulfillment of the promises in the
traditions, inasmuch as the meaning intended by the Imms of the Faith is not known by this people,
as evidenced by the traditions themselves. The people, therefore, must not allow such utterances to
deprive them of the divine bounties, but should rather seek enlightenment from them who are the
recognized Expounders thereof, so that the hidden mysteries may be unraveled, and be made
manifest unto them.
We perceive none, however, amongst the people of the earth who, sincerely yearning for the
Truth, seeketh the guidance of the divine Manifestations concerning the abstruse matters of his
Faith. All are dwellers in the land of oblivion, and all are followers of the people of wickedness and
rebellion. God will verily do unto them that which they themselves are doing, and will forget them
even as they have ignored His Presence in His day. Such is His decree unto those that have denied
Him, and such will it be unto them that have rejected His signs.
We conclude Our argument with His wordsexalted is HeAnd whoso shall withdraw from the
remembrance of the Merciful, We will chain a Satan unto him, and he shall be his fast
companion.184 And whoso turneth away from My remembrance, truly his shall be a life of
Thus hath it been revealed aforetime, were ye to comprehend.
Revealed by the B and the H.186
Peace be upon him that inclineth his ear unto the melody of the Mystic Bird calling from the
Glorified be our Lord, the Most High!

Notes and References in this Publication

Part One
1. Qurn 36:30.
2. Qurn 40:5.
3. Qurn 11:38.
4. Qurn 71:26.
5. Qurn 29:2.
6. Qurn 35:39.
7. Qurn 11:61, 62.
8. Abraham.
9. Qurn 40:28.
10. Qurn 11:21.

Qurn 2:87.


Qurn 3:70.


Qurn 3:71.


Qurn 3:99.


Qurn 3:7.


Qurn 76:9.


Qurn 5:117.


Qurn 14:24.


The Greek word used (Thlipsis) has two meanings: pressure and oppression.

20. Matthew 24:2931.


The passage is quoted by Bahullh in Arabic and interpreted in Persian.


Luke 21:33.


Lamentation attributed to the Twelfth Imm.


Qurn 55:5.


Qurn 67:2.


Qurn 76:5.


Qurn 6:91.


Qurn 41:30.


Qurn 70:40.

30. Qurn 82:1.


Qurn 14:48.


Qurn 39:67.

33. The direction toward which the face must be turned when praying.
34. Mecca.
35. Medina.
36. Qurn 2:144.
37. Prostrations.
38. At Mecca.
39. Qurn 2:149.
40. Qurn 2:115.

Qurn 2:143.


Qurn 74:50.

43. Qurn 28:20.

44. Qurn 24:35.
45. Qurn 26:19.
46. Qurn 19:22.
47. Qurn 19:28.
48. Matthew 2:2.
49. Qurn 3:39.

50. Matthew 3:12.


Shaykh Amad-i-As and Siyyid Kim-i-Rasht.


Qurn 55:29.

53. Qurn 51:22.

54. Qurn 2:282.
55. Qurn 55:56.
56. Qurn 2:87.
57. Qurn 25:25.
58. Qurn 25:7.
59. Qurn 2:210.
60. Qurn 44:10.

Qurn 3:119.


The sixth Imm of the Shihs.

63. Qurn 25:7.

64. Qurn 4:45.
65. Qurn 2:75.
66. Qurn 2:79.
67. Qurn 24:35.
68. Qurn 9:33.
69. Qurn 29:51.
70. Qurn 2:176.
Part Two

Qurn 6:103.


Qurn 3:28.

73. Qurn 41:53.

74. Qurn 51:21.
75. Qurn 59:19.
76. Qurn 2:253.
77. Qurn 7:145.
78. Qurn 6:35.
79. Isaiah 65:25.
80. Qurn 7:178.

Qurn 11:7.


Qurn 13:5.

83. Qurn 50:15.

84. Qurn 50:20.

85. Qurn 17:51.

86. John 3:7.
87. John 3:56.
88. Qurn 7:178.
89. Luke 9:60.
90. Title of the uncle of Muammad.

Qurn 6:122.


Qurn 37:173.

93. Qurn 9:33.

94. Qurn 11:18.
95. Qurn 35:15.
96. Cf. Luke 5:1826.
97. Qurn 6:91.
98. Qurn 15:72.
99. Qurn 5:64.

Qurn 48:10.


Qurn 29:23.


Qurn 2:46.


Qurn 2:249.


Qurn 18:111.


Qurn 13:2.


Qurn 17:44.


Qurn 78:29.


Qurn 57:3.


Qurn 2:210.


Qurn 28:5.

111. Qurn 13:41.

112. Qurn 3:183.

Qurn 3:182.


Qurn 2:89.


Qurn 2:285.


Qurn 54:50.


Qurn 43:22.


The Bb.


Qurn 2:19.


Qurn 36:20.

121. Imm Al.

122. Qurn 2:85.

Qurn 33:40.


Qurn 6:103.


Qurn 16:61.


Qurn 21:23.


Qurn 55:39.


Qurn 55:41.




Qurn 10:25.


Qurn 6:127.


Qurn 2:136.


Qurn 2:253.


Qurn 19:31.


Qurn 18:110.


Qurn 8:17.


Qurn 48:10.


Qurn 33:40.


Qurn 2:189.


Qurn 17:85.


j Mrz Karm Khn.


Guidance unto the ignorant.




Infernal tree.


Sinner or sinful. Qurn 44:4344.


HonorableQurn 44:49.


Qurn 6:59.


A magician contemporary with Moses.


Qurn 7:57.


Qurn 16:43.


Qurn 29:69.


Qurn 29:69.


The year 1260 A.H., the year of the Bbs Declaration.


Qurn 2:1.


Qurn 2:23.


Qurn 45:5.


Qurn 45:6.


Qurn 45:8.


Qurn 26:187.


Qurn 8:32.


Qurn 45:24.


Qurn 29:23.


Qurn 37:36.


Qurn 40:34.


Qurn 3:7.


Qurn 45:22.


Qurn 38:67.


Qurn 34:43.


Qurn 5:62.


Qurn 6:7.


Qurn 2:148.


Qurn 11:27.


Imm usayn.


Qurn 26:227.


Qurn 2:94, 62:6.


Qurn 34:13.


Qurn 59:2.


He Who is invoked.


Qurn 11:113.


Qurn 54:6.


Visiting Tablet revealed by Al.


Qurn 25:44.


Ancient city near which ihrn is built.


Qurn 43:36.


Qurn 20:124.


B and H meaning Bah.

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